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 ARCANA CyELESTIA 
 
 THE 
 
 HEAVENLY ARCANA 
 
 (DM A INK!) IN 
 
 THE H()L\ SCRIPTURES OR WORD OF THE LORD 
 
 UNFOLDED 
 
 HE(;iNMN(; WITH THK IUK)K f)P^ GENESIS 
 
 TOO ETHER WITH WONDERFUL THINGS SEEN /N THE WORLD CF 
 SPIRITS AND IN THE HEA VEN OF ANGELS 
 
 TRANSLATF.n FROM THE LATIN OF 
 
 EMANUEL SWEDENBORG 
 
 Servant of the Lord yesiis Christ 
 
 VOL. 
 
 N E W \' O R K 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 
 20 COOPER UNION 
 
 MHCCCXCII
 
 
 Fi(t>/is,'iefl i>y riie AiiicrJcan SivrdcJit'orf^ Prtntino nna f^Jthhs/um; Sot t- 
 r'ty. "ri^ayijzed fot the purpose of S/rreo/ypzns;. P^-intim:^ ■mii 
 /'iti^iis/u'/ii; Uuifoy»i Editions of tlie TJieoloisical Writiiii^s 'j/ 
 Plmanuel Sioedenborii. and inco'poratcd in the State of New York. 
 A.I).. 185c
 
 THE 
 
 BOOK OF GENESIS. 
 
 1. THAT the Word of the Old Testament includes arcana of 
 heaven^ and that all its contents^ to every ^particulars regard the 
 Lords his heaven ^ the churchy faith^ and the things relating to 
 faiths ^^^ 'tnan can conceive who only views it from the letter. Foi 
 the letter s or literal sense^ suggests only such things as respect the 
 externals of the Jewish churchy when^ nevertheless^ it everyiohere 
 contains internal things^ which do not in the least appear in those 
 externalSs except in a very few cases, where the Lord revealed 
 and unfolded them to the apostles — as that sacrifices are significa- 
 tive of the Lord — and that the land of Canaan and Jerumlem 
 are significative of heaven, on which account they are called the 
 heavenly Canaan and Jerusalem — and that Po/radise has a like 
 signification. 
 
 2. But that all and every 2y(^rt of its contents, even to the 
 most minute^ not excepting the smallest jot and tittle, signify and 
 involve spiritual and celestial things, is a truth to this day deejjly 
 hidden from the Christian world j in conseq%Lence of which little 
 ({ftention is j^^tid to the Old Testament. This truth, however, 
 III ightappear plainly front this single oi/rcumstance y that the Woi'd 
 heing of the Lord, and from the L^ord, could not possibly he given 
 witJiOitt containing interiorly such things as relate to heaven, to 
 the church, and to faith. For, if this he denied, Iww -can it he 
 ('idled theWoirl of the Lord, or he said to have any life in itf 
 For whence is its life, hut from those things which possess life f 
 that is, except from hence, that all things in it, hoth generally 
 and particularly, have relation to the Lord,who is the very Life 
 It^eij. Wherefore whatsoever does not interiorly regard LLim, 
 does not live / nay, whatsoever expression in the Word does net 
 In volve ILim, or in its measure relate to Ilim, is not divine. 
 
 3. Without such a living principle, the Word, as to the letter, 
 iv dead. L^or it is with the Word as it is with man, who, as aU 
 Christians are taught to helieve, consists of two parts, an externcd 
 and an internal. The external man separate from the internal w 
 the hody, which, in such a state of separation, is dead : hut tlie 
 internal is that which lives and causes the exteimal to live. The 
 infernal man is the soid / and thus the Word^ as to the letter 
 alone, is like a hody without a soul. 
 
 B
 
 S GENESIS. [Chap. i. 
 
 4. It is fmpossible, whilst the mind abides in the literal sense 
 only^ to see that it is fall of such spiritual co7i tents. T/ius, in 
 these first chapters of Genesis., nothing is discoverable from the 
 literal se7ise, but that they treat of the creation of the world., and 
 of the garden of Eden which is called Paradise^ and also of Adam 
 a^ the firstrcreated man j and scarcely a single pei'son sujyposes 
 them to relate to any thing besides. But that they contain arcana 
 vihich were never heretofore revealed., will sufieiently appear frovi 
 the folloioing 2>ages ; loliere it will be seen that the first chapter 
 of Genesis., in its internal sense., treats of the New Creation of 
 man., or of his Regexeeation, in general., and specifically of tlte 
 most ancient church; and this in such a manner., that tJit-re 
 is not a single syllable ivhich does not represent, signify, and 
 involve something spiritual. 
 
 5. That this is really the case, in resp)ect to the Word, it is 
 impossible for any mortcd to hnow, however, except from the Lord. 
 Wherefore it is expedient here to premise^ that, of the Zord's 
 divine mercy, it has been gr^anted me, noio for several years, to 
 he constantly and uninterruptedly in company with spirits and 
 angels, hearing them converse with each other, and conversing 
 with them. Hence it has been permitted me to hear and see things 
 in another life which are astonishing, and which have never before 
 com^e to the knowledge of any man, nor entered into his imagina- 
 tion. I have there been instructed concerning different Mnds of 
 spirits, and the state of souls after death, — concerni7ig hell, <jT 
 the lamentable state of the nnfaithfxd, — concerning heaven, or the 
 m.ost happy state of the faithfid, — and p>articida7'ly concerning 
 the doctrine of faith which is acknowledged throughout all 
 heaven : on which subjects, by the divine mercy of the Lord, more 
 toill he said in the following pages. 
 
 CHAPTEE I. 
 
 l.*IN the beginning, the God created lieaven and the eartli. 
 
 2. And the earth was vaeuit}', and emptiness, and darkness 
 was upon the faces of the abyss. And the Spirit of God moved 
 upon the faces of tlie waters. 
 
 8. And God said, Let tliere be light : and there was light. 
 
 4. And God saw the light, that it was good : and God di- 
 vided between the light and the darkness. 
 
 • It is to be observed, that tlie Autlior vvritiner in Latin, has given his own trans- 
 lation, in tliat hmguuge, of tlie IIe})re\v text of Genesis and Exodus, in wliicli,./or th4 
 take of the nfiritual iienee, he has rendered tlie original almost as litera'ly as possible, 
 ftnd tnat in all important particnlursj it has been deemed neoessarj- to follow him, i* 
 thiBttranslation of tlie work into Englutik
 
 4, 5.] GENESIS. 8 
 
 5. And God called the light day, and the darkness he called 
 night. And the evening and the morning were the first day. 
 
 6. And God said, J>et there he xn expanse in the midst of 
 the waters, and let it divide between the waters in the waters. 
 
 7 And God made the expanse, and divided between the 
 waters which were under the expanse, and between the waters 
 which were above the expanse : and it was so. 
 
 8. And God called the expanse heaven. And the evening 
 and the morning were the second day. 
 
 9. And (irod said, Let the waters under the heaven be 
 gathered together into one place, and let the dry la7id appear : 
 and it was so. 
 
 10. And God called the dry land earth, and the gathering 
 together of the waters called he seas : and God saw that it was 
 good. 
 
 11. And God said, Let the earth bring forth the tender 
 grass, the herb yielding seed, and the fruit-tree bearing fruit, 
 after its kind, whose seed is in itself, upon the earth : and it 
 was so. 
 
 12. And tlie earth brought forth the tender gi-ass, the herb 
 yielding seed after its kind, and the tree bearing fruit, whose 
 seed w^as in itself, after its kind : and God saw that it was good. 
 
 13. And the evening and the morning were the third day. 
 
 14. And God said, Let there be luminaries in tiie expanse 
 of the heavens, to distinguish between the da}' and the night ; 
 and let them be for signs, and for seasons, and for days, and 
 for years : 
 
 15. And let them be for luminaries in the expanse of the 
 heavens to give light upon the earth : and it was so. 
 
 16. And God made two great luminaries, the greater lumi- 
 nary to rule by day, and the lesser luminary to rule by night ; 
 and the stars : 
 
 17. And God set them in the expanse of the heavens, to give 
 light upon the earth ; 
 
 IS. And to rule over the day, and over the night, and to 
 divide between the light and the darkness : and God saw that 
 it was good. 
 
 19. And the evening and the morning were the fourth day. 
 
 20. And God said. Let the waters bring forth abundantly, 
 the creeping thing, the living soul ; and let the fowl lly above 
 the earth, upon the faces of the exj)anse of the heavens. 
 
 21. And God created great whales, and every living soul 
 that creepeth, which the waters brought tbrth abundantly after 
 their kind, and every winged fowl after its kind : and God saw 
 that it was good. 
 
 22. And God blessed them, saying, 13e fruitful and multiply, 
 ard lill the waters in the seas, and the fowl shall '>? multi/v'-^.{ 
 \f the earth.
 
 I GENESIS. [Chap. i. 
 
 23. And the evening and the morning wei'e the fifth day. 
 
 24. And God said, Let the earth bring forth the living soul 
 after its kind ; the beast, and the thing moving itself, and the 
 wild beast of the earth, after its kind : and it was so. 
 
 25. And God made the wild beast of the earth after its kind, 
 and the beast after its kind, and every thing that creepeth on 
 the ground after its kind : and God saw that it was good. 
 
 26. And God said, Let us make man in our image, after 
 our likeness ; and let them have dominion over the fish of the 
 sea, and over the fowl of the heavens, and over the beast, and 
 over all the earth, and over every creeping thing that creepeth 
 upon the earth. 
 
 27. And God created man in his own image, in the image oi 
 God created he him ; male and female created he them. 
 
 28. And God blessed them, and God said unto them. Be 
 ye fruitful, and multiply, and replenish the earth, and subdue 
 it : and have dominion over the fish of the sea, and over the 
 fowl of the heavens, and over every living thing that creepeth 
 upon the earth. 
 
 29. And God said. Behold, I give you every herb bearing 
 seed, which is upon the faces of all the earth, and every tree 
 in which is fruit ; the tree yielding seed, to you, it shall be for 
 meat, 
 
 30. And to every wild beast of the earth, and to every fowl 
 of the heavens, and to every thing that creepeth upon the earth 
 wherein there is a living soul, every green herb for meat : and 
 it was 80. 
 
 31. And God saw every thing that he had made, and be 
 hold, it was very good. And the evening and the morning were 
 the sixth day. 
 
 THE CONTENTS. 
 
 6. THE six days, or times, which are so many successive 
 states of tlie regeneration of man, are in general as follows. 
 
 7. T\\Qjir{it state is that -which precedes, including both the 
 state of infancy, and the state immediately before regeneration. 
 This is culled vaci'iity, emptiness, and darkness, and the first 
 motion, which is the Mercy of the Lord, is the Spirit of God 
 moving upon the faces of the waters. 
 
 8. Tiie second state is when a division takes place between 
 those things which are of the Lord, and such as are proper to 
 man. The things which are of the Lord are called in the Word 
 remains, and are here principally the knowledges of faith, which 
 have been learnt from infancy, and which are stored up, and 
 are not manifested till man comes into this state. This state at
 
 ^—U.] GENESIS. 5 
 
 the present day seldom exists without temptation, misfurtime, 
 or sorrow, by whicli the things appertaining to tlie body and 
 the world, that is, such as form the projjrlam or self-hood of 
 man^ are brouglit into a state (»t" (juiescence, and, as it wt-re, of 
 death. Thus the things wliich belong to the external man are 
 separated from those belonging to the internal. In the internal 
 man are the remains, stoi-ed up by the Lord till this time, and 
 for this purpose. 
 
 9. The third state is that of repentance, in which the regen- 
 erating subject, from the internal man begins to discourse 
 piously and devoutly, and to do good actions, like works of 
 charity, but which nevertheless are inanimate, because they are 
 supposed to originate in himself These good actions are called 
 tendei" gra-^s, and also the herb yielding seed, and afterwards 
 the tree bearing fruit. 
 
 10. T\\Q fourth state is when man becomes aiFected with love, 
 and illuminated by faith. He indeed previously discoursed 
 piously, and produced the fruit of good actions ; but he did so 
 in consequence of the temptation and straightness under which 
 he labored, and not from a principle of faith and charity : where- 
 fore faith and charity are now enkindled in his internal man, 
 and are called two luminaries. 
 
 11. The fifth state is when man discourses from a principle» 
 of faith, and thereby confirms himself in truth and goodness : 
 the things then produced by him are animated, and are called 
 the lish of the sea, and the birds of the heavens. 
 
 12. The sixth state is when, from a principle of faith, and 
 thence of love, he speaks what is true, and does what is good ; 
 the things which he then produces are called the living soul and 
 the wild beast. And because he then begins also to act from a 
 principle of love, as well as of faith, he becomes a spiritual 
 man, and is called an image. His spiritual life is delighted and 
 sustained by such things as relate to knowledges respecting 
 faith, and to W'orks of charity, which are called his meat; and 
 his natural life is delighted and sustained by such things as 
 belong to the body and the senses ; from whence a combat or 
 struggle arises, until love gains the dominion, and he becomes 
 a celestial man. 
 
 13. Those who are regenerated do not all arrive at this >tate. 
 The greatest part, at this day, only attain to the hrst state : 
 some only to the second ; others to the third, fourth, and tilth ; 
 few to the sixth ; and scarcely any one to the seventh. 
 
 THE INTERNAL SENSE. 
 
 14. INthefollowi7ig wwh^ hythe LORD^ u solely meant Jeavs 
 Christ.^ the Simimir of the worlds who is called the lx>rd^ witJioui
 
 € GENESIS. [Chap. i. 
 
 other names. He is acknowledged arid adorned as the Lord tli rough- 
 out all heaven^ because he has all ]jower in heaven and earth. He 
 also commanded his disciples so to call hirn.^ when he said^ " Ye 
 call me — Loi'd., and ye say well.^ for so I am^'^ {John xiii. 13.) 
 And after his resurrection his disciples called him Lord. 
 
 15. Throughout all heaven they know no other Father than 
 the Lord.^ because he and the Father are 07ie^ — as he himself said : 
 " / am the way.^ the truth., and the life. — Philip saith., Lord^ 
 show us the Father. — Jesus saith unto him., Llave L been so long 
 time with you., and yet hast thou not knoion me., Philip ? He 
 that hath seen me hath seen the Father : and how sayest thou 
 the?!. S/iOW us the Father f Helievest thou not that L am in the 
 Father^ and the Father in me ? — Believe me., tJuit L am in the 
 Father., and the Father in me." {John xiv. 6, 8 — 11.) 
 
 16. Verse 1. Ln the beginning God created the heaven and 
 the earth. The most ancient time is called the beginning • by 
 the jDii'ophets it is usually called the ancient days, and also the 
 ■days of eternity. The beginning also implies tlie first time 
 when man is regenerating, for then he is born anew and receives 
 life : it is from this ground that regeneration is called a new 
 ■creation of man. To create., to form., to malie., in almost all 
 parts of the prophetic writings, signify to regenerate, yet with 
 a difference of signification ; as in Isaiah; ""Everyone that is 
 called by my name, I have created him for my glory, I have 
 fcn^med him ; yea, I have 'inade him." (xliii. 7.) AV^herefore tlie 
 Lord is called the Redeemer, the Former from the womb, the 
 Maker., and also the Creator', as in the same prophet: "I am 
 Jehovah, your Holy One, the Creator of Israel, your king," 
 (xliii. 15.) And in David : "The people which shall be created 
 shall praise the Lord," (Psalm cii. 18.) And in the same : 
 "Thou sendest forth thy spirit, they are c reeded j and thou re- 
 newest the face of the earth," (civ. 30.) That heaven signifies 
 the internal man, and earth.^ before regeneration, the external, 
 may be seen from what follows. 
 
 17. Verse 2. And the earth was vacuity and emptiness., and 
 darkness was upon the faces of the abyss. And the spirit of God 
 moved upon the faces of the waters. Man before regeneration 
 is called earth., void., and empty., and also ground., wherein no- 
 thing that is good or true is sown ; it is said to be void where 
 there is nothing of good, and empty where there is nothing of 
 the true. Hence comes darkness, or a dulness and ignorance 
 as to all things which belong to faith in the Lord, consequently, 
 respecting spiritual and celestial life. Man in this state is thus 
 described by the Lord in Jeremiah : " My people is foolish, they 
 have not known me: they are sottish children, and they have 
 no understanding; they are wise to do evil, but to do good they 
 have no knowledge. I beheld the earth., and lo, it was vacuity anJ 
 emptiness: and the heavens, and they had no light," (iv. 22, 23.)
 
 15—20.] GENESIS. 7 
 
 18. The faces of the ahyss are the lusts of the uuregenerate 
 jnaii, and the falsities thence originating, of which he consists, 
 awd in which he is totally immersed. In this state, having no 
 light, he is like a deep abt/ss, or something obscure and con- 
 fused. Such persons are alsu called abi/s-ses, and depths of 
 the 6(?rt, in numy pai'ts of the Word, which are dried up, or 
 wasted, before man is regenerated ; as in Isaiah : " Awake as 
 in the ancient days, in the generations of old. Art not thou 
 ne who hath dried the sea^ the waters of the great ahyss ^ that 
 hath made the depths of the sea a way for the ransomed to pass 
 over ^ Therefore the redeemed of Jehovah shall return," (li. 
 ^ — 11.) Such a man also, when he is seen from heaven, ap- 
 pears like a black mass, destitute of vitality. The same ex- 
 pressions likewise in general imply the vastation* of man, fre- 
 quently spoken of by tlie prophets, which precedes regeneration ; 
 for, before man can know what is true, and be affected with what 
 is good, there must be a removal of such things as hinder and 
 resist their admission : thus the old man must needs die, before 
 the new man can be conceived. 
 
 19. By the Spirit of God is meant the mercy of the Lord, 
 which is said to niove^ or brood, as a hen broods over her eggs. 
 The things over which it moves^ are such as the Lord has hidden 
 and treasured up in man, which in the Word throughout are 
 called remains or a remnant, consisting of the knowledges ot 
 the true and of the good, which never come to light, or day, 
 until external things are vastated. These knowledges are here 
 called the faces of the waters. 
 
 20. Verse 3. And God said, Let there he light^ and there 
 was light. The first [state], is when man begins to know that 
 the good and the true are of a superior nature. Men who are 
 altogether external do not even know what good and truth are ; 
 for they fancy all things to be good which relate to self-love and 
 the love of the world, and all things to be true which favor 
 those loves ; not being aware that such goods are evils, and 
 euch truths ialses. But when man is conceived anew, he then 
 begins first to know that his goods are not goods, particularly 
 when he is enlightened to see that the Lord is, and that He is 
 the good and the true itself. That men ought to know that the 
 Lord is, he himself teaches in John: " Except _\c believe that 
 I AM, ye shall die in your sins," (viii. 2i.) Also, that the Lord 
 is good itself, or life, and the true itself, or light, and conse- 
 quently, that there is neither goodness nor truth except from 
 the Lord, is thus declared : " In the beginning was the Word, 
 and the Word was with God, and. the Word was God. — All 
 
 * The term vastation, when applied to the regenerate man, signifies the removaJ 
 of such things as hinder the operation of the divine grace, in the soul ; but wiien 
 applied to the unregenerate, it signifies his deprivation of all goodness and truth, 
 ■thereby he is left a prey to the evils and errors which he has enii)raced.
 
 8 GENESIS. [Chap. i. 
 
 things were made by him, and without him was not any thing 
 made that was made. In him was life, and the life was the 
 light of men. And the light shineth in darkness. — lie was the 
 true light, which ligiitetli every man that cometh into the 
 world," (John i. 1, 3, 4, 9.) 
 
 21. Verses 4, 5. And God saw the light, that it was good: 
 and God divided between the light and the darkness. And God 
 nailed the light day, and the darkness he called night. Light 
 is called good, because it is from tlie Lord, who is good itself. 
 Darkness means all those things, which, before man is con- 
 ceived and born anew, appeared like light, evil in that state 
 seeming like good, and the false like the true ; nevertheless all 
 is darkness, consisting merely of the things proper to man him- 
 self, which still remain. Whatsoever is of the Lord is compared 
 to day, because it is of the light j and whatsoever is man's own 
 is compared to night, because it is of darkness. These com- 
 parisons frequently occur in the Word. 
 
 22. Verse 5. And the evening and the morning were the first 
 day. What is meant by evening, and what by morning, is hence 
 now discoverable. Evening means every preceding state, or 
 tliat of shade, or of falsity and of no faith ; morning is every 
 subsequent state, being one of light, or of truth and of the 
 knowledges of faith. Evening, in a general sense, signifies all 
 tilings which are of man's own; but mom^i^i^ whatever is of the 
 Lord; according as it is said by David : "The spirit of Jehovah 
 spake by me, and his word was in my tongue ; the God of Israel 
 said, the Rock of Israel spake to me ; he is as the light of the 
 morning, wlien tlie sun ariseth, even a morning without clouds ; 
 as the tender grass s^jringeth out of the earth, by clear shining 
 affer rain," (2 Sara, xxiii. 2 — 4.) As it is evening wlien there 
 is no faith, and morning when there is faith, therefore the coming 
 of the Lord into the world is called morning ; and the time when 
 he comes, because then there is no faith, is called evenifig, as 
 ill Daniel : " And he said unto me, unto two thousand and three 
 hundred days. — The vision of the evening and the Wyoming,'''' 
 (viii. 14, 26.) In like manner, the morning is used in the Word, 
 to denote every particular coming of the Lord ; consequently, 
 it is an expression wliich has respect to iiew creation. 
 
 23. That day is used to denote time itself, appears from 
 many jjassages in the Word ; as in Isaiah: "The day oX Je 
 hovah is at hand. Behold, the day of Jehovah co.aeth. I will 
 shake the heavens, and the earth shall remove out of her place, 
 in the wrath of the Lord of Hosts, and in the day of his fierce 
 anger. Her time is near to come, and her days shall not be 
 prolonged," (xiii. 6, 9, 13, 22.) And in the same prophet: 
 " Her antiquity is of ancient days. And it shall come to pass 
 in that day, that Tyre shall be forgotten seventy years, according 
 to the days of one king," (xxiii. 7, 15.) Eorasmuch as day ia
 
 21— 24.J GENESIS. 9 
 
 used to denote time, it is also used to denote the state of that 
 time ; as in Jeiemiah : " Woe unto us, for tlie day goeth away, 
 for the shadows of the evening are stretciied out," (vi. 4.) And 
 again : " If ye can break my covenant of the day^ and my cove- 
 nant of the night, and that there should not be day and night 
 in their season," Ac, (xxxiii. 20, also v. 25.) And again : " Re- 
 new our days us of old," (Lament, v. 21.) 
 
 24. Verse 0. And God said, Let there he an expanse i?i thd 
 midst of the waters, and let it divide between the waters in the 
 waters. After the spirit of God, or the mercy of the Lord, has 
 brought forth into day the knowledges of the true and of the 
 good, and has communicated a perception that the Lord is, that 
 he is the good itself, and the true itself, and that there is no 
 gooLlness and truth but from Him, he then distinguishes the 
 internal man from the external, consequently the knowledges 
 which are in the internal man, from the scientifics which apper- 
 tain to the external. The internal man is called an expanse/ 
 the knowledges which are in the internal man are called the 
 waters above the expanse / and the scientifics appertaining to the 
 external man are called the waters beneath the expanse. Man, 
 before he is regenerated, does not even know that any internal 
 man exists, much less is he acquainted with its nature and 
 quality. Being occupied with corporeal and worldly things in 
 which also the faculties of his internal man are immersed, he 
 cannot conceive of any difference between this and his external, 
 and thus he forms a confused and obscure something, from two 
 perfectly distinct existences. It is on this account that it is 
 tirst said, " Zet there be an expanse in the midst of the waters^'' 
 and further, "• Let it divide between the waters in the waters^'' 
 but not '* Let it divide between the waters which are under the 
 expanse and the waters which are above the expanse," as it is 
 afterwards said in the next verses : " And God made the expanse, 
 and divided, between the waters which were under the expanse, 
 a/nd the waters which were above the expanse, and it loas so. 
 And God called the expanse heaven," (verses 7, 8.) The next 
 thing therefore which man observes in the course of regenera- 
 tion, is, that he begins to know that there is an internal man, 
 (»r that the things wlixh are in the internal man are goods and 
 truths, which are of the Lord alone. Now as the external man, 
 when he is being regenerated, is of such a nature that he still 
 supposes the goods which he does to be done of himself, and 
 the truths which he speaks to be spoken of himself, ind whereas, 
 being such, ho is led by them of the Lord, as by things of his 
 own, to do good and to sj>eak truth, therefore mention is first 
 made of a (i vision of the loaters under the expanse, and after- 
 wards of those above the expanse. It is also an arcanum ot 
 heaven, that man, by things of his own, as well the fallacies oi 
 the senses as the natural appetites, is led and inclined of the
 
 10 GENESIS. [Chap, r 
 
 Lord CO what is good and true ; and thus that each and every 
 moment of regeneration proceeds from evening to morning, 
 thus from the external man to the internal, or from earth to 
 heaven ; wherefore now the expanse, or internal man, is called 
 heaven, 
 
 25. To spread out the earth and stretch out the heavens^ is a 
 common form of speaking with the pruphets, when they are 
 treating of the regeneration of man ; as in Isaiah : " Tims saith 
 Jehovah thy Redeemer, and he that formed thee from the womb ; 
 I am Jehovah that maketh all things, that stretcheth forth the 
 heavens alone, that sjyreadeth abroad the earth by myself," (xliv. 
 24.) And again, where he plainly speaks of the coming of the 
 Lord : " A bruised reed shall he not break, and the smoking 
 flax shall he not quench ; he shall bring forth judgment unto 
 truth ;" that is, he does not break the fallacies, nor quench the 
 desires of the senses, but inclines them to what is true and good ; 
 therefore it follows, " He that created the heavens^ and stretched 
 them out I he that spread forth the ear'th^ and that which cometh 
 out of it ; he that giveth breath unto the people upon it, and 
 spirit to them that walk therein," (xlii. 3, 5.) Not to mention 
 many other passages to the same purport. 
 
 26. Verse 8. And the evening and the morning were the 
 second day. The meaning of evening, morning and day, was 
 shown above, verse 5. 
 
 27. Verse 9. And God said., Let the waters under the heaven 
 he gathered together into one place ., and let the dry \land'\ appear. 
 When it is known that there is both an internal and external 
 man, and that truths and goods descend by influx from, or 
 through, the internal man to the external, from the Lord, al- 
 though this is contrary' to appearance, then those things, or the 
 knowledges of the true and the good in the regenerate man, are 
 stored up in his memory, and become scientifics : for whatsoever 
 is insinuated into the memory of the external man, whether it 
 be natural, or spiritual, or celestial, abides there as a scientific, 
 and is called forth thence by the Lord. These knowledges are 
 the waters gathered together into one palace., and are called seas ; 
 but the external man himself is called dry [land], and presently 
 earth, according to what follows. 
 
 28. Verse 10. And God called the dry [land] ea?'th, and 
 the gathering together of the waters called he seas / and God saw 
 that it was good. That waters signify knowledges and scientifics, 
 is plain from the sense in which they are most generally used 
 in the Word, and hence it is that seas signify their being 
 gathered together; as in Isaiah: "The earth shall be full oi 
 the knowledge of the Lord, as the waters cover the sea,''^ (xi. 9.) 
 And in the same prophet, where he speaks of a want or failure 
 of knowledges and scientifics : " The waters shall fiail from the 
 sea, and the river shall be wasted and dried up, and they shall
 
 25-20.J GENESIS. 11 
 
 turn the ri.^ers far away, (xix. 5, 6.) So in Haggai, where he is 
 speaking of a new church, " I will shake the heavens^ and t}?e 
 tarth: and the sea^ and the dry [hind]; and I will shake all 
 nations ; and the desire of all nations shall come, and I will 
 fill this house with glory," (ii. 6, 7.) And concerning man in 
 the process of regeneration, in Zechariah : " It shall be one 
 day which shal? be known to the Lord, not day nor night ; but 
 it shall come to pass that at evening-time it shall be liglit; and 
 it shall be in that day that living waters shall go out from Jeru 
 salem, half of them towards the eastern sea^ and half of them 
 towards the hinder 5<3a," (xiv. 7, 8.) David, also, in describing 
 the state of vastation in the man who is about to be regenerated 
 and to worship the Lord, says, "Jehovah — despiseth not his 
 prisoners ; let the heavens and the earth praise him, the seas^ 
 and every thing that creepeth therein," (Psalm Ixix. 33, 34.) 
 That earth signifies a recipient, a]^pears from Zechariah : " Je- 
 hovah stretcheth forth the heavens, and layeth the foundation 
 of the earth^awdi formeth the spirit of man in the midst of him," 
 (xii. L) 
 
 29. Yerses 11, 12. And Godsaid^ Let the earth hring forth 
 the tender grass^ the herh yielding seed^ and the fruit-tree hearing 
 fruit after its kind^ lohose seed is in itself^ xi^on the earth : and, 
 it was so. And the earth hrought forth the tender grass., the herh 
 yielding seed after its kind., and the tree hearing fndt.^ whose 
 seed was in itself., after its hind : and God saw that it was good 
 When the earth., or man, is thus prepared to receive celestial 
 seeds from the Lord, and produce something good and true, 
 then the Lord first causes some tender tiling to spring forth, 
 which is called the tender grass : then something more useful, 
 which again bears seed in itself, and is called the lierh yielding 
 seed ; and at length something good which becomes fruitful, and 
 is called the tree hearing fruity whose seed is in itself., each ac- 
 cording to its own kind. The man who is being regenerated is 
 at first of such a quality, that he supposes the good which he 
 does, and the truth which he speaks, to be of himself, when, 
 in reality, all goodness and trutii are from the Lord, and who- 
 soever supposes them to l)e of himself, has not as yet the life ot 
 true faith ; which he may, however, afterwards receive : for he 
 cannot as yet believe they are from the Lord ; because he is only 
 in a state of preparation for tlie reception of the life of faith. This 
 state is here represented by things inanimate, and the succeeding 
 one of the life of faith, by animate things. The Lord is He 
 who sows., the seed is His Word, and the ground is man, as he 
 Himself has deigned to declare, (Matt. xiii. 19 — 21:, 37 — 39;. 
 Mark iv. 14 — 21 ; Luke viii. 11 — 16.) To the same purport he 
 gives this description : " So is the kingdom of God, as if a man 
 should cast seed into the ground, and should sleep and rise night 
 and day, and the seed should spring and grow" up, he kuowetb
 
 12 GENESIS. [Chap. 1. 
 
 not Low ; for the earth bringeth fortli fruit <, f herself, first tli-e 
 blade, then the ear, after tliat the full corn in the ear," (Mark 
 iv. 26 — 28.) By the hingdom of God^ in its universal sense, 
 is meant the universal heaven ; in a sense less universal, the 
 true church of the Lord ; and in a particular sense, every indi- 
 vidual having a true faith, or who is regenerated by the life of 
 faith. Wherefore such a person is also called heaven, because 
 heaven is in him ; and likewise the hingdom of Ood^ because the 
 kingdom of God is in him ; as the Lord himself teaches in Luke ; 
 being " demanded of the Pharisees when the hingdom of God 
 should come, he answered them, and said. The hingdom^ of God 
 Cometh not with observation ; neither shall they say, Lo, here ! 
 or, Lo, there ! for behold, the hingdom of God is within you,'" 
 (xvii. 20, 21.) This is the third successive period in the regen- 
 eration of man, being his state of repentance, proceeding, like 
 the former pei'iods, from shade to light, or from evening to 
 morning, wherefore it is said, (verse 13,) '"''And the evening and 
 the morning were the third dayP 
 
 30. Verses 14 — 17. And God said^ Let there he luminaries 
 in the expanse of heaven^ to distinguish between the day and the 
 night / and let the'tn he for signs, and for seasons, and for days, 
 and for years : and let them he for luminaries in the expanse oj 
 hea/uen, to give light upon the earth : omd it was so. And God 
 made tioo great luminaries, the greater luminary to rule hy day, 
 and the lesser lumina/ry to rule hy night ^ and the stars : — and 
 God set them in the expanse of the heavens, to give light upon 
 the earth. What is meant by great luminaries cannot be clearly 
 understood, unless it be first known what is the essence of faith, 
 and also what is its progress with those who are created anew. 
 The very essence and life of faith is the Lord alone ; for he who 
 does not believe on the Lord cannot have life, as he Himself 
 has declared in John : " He that believeth on the Son hath ever- 
 lasting life; and he that believeth not on the Son shall not see 
 life, but the wrath of God abideth on him," (iii. 36.) The pro- 
 gress of faith with those wlio are created anew is as follows. At 
 first they have no life, for it is only in the good and the true 
 that there is life, and none in evil and the false: afterwards they 
 receive life from the Lord by faith, first by faith of the memory, 
 which is scientific faith ; next by faith in the understanding, 
 which is intellectual faith ; lastly by faith in the heart, which 
 is the faith of love, or saving faith. Scientific and intellectual 
 faith are represented from verse 3 — 13, by things inanimate, 
 but faith vivified by love is represented from verse 20 — 25, 
 by animate things; wherefore love, and faith thence derived, 
 which are called luminaries, are now first treated of. Love is 
 tha greater luminary wldeh rules hy day ,' faith derived from love 
 is the lesser luminary which rules hy night / and as these two 
 luminaries outi:ht V> nuike a one, therefore they are spoken ol
 
 30, 31.] GENESIS. 18 
 
 in the* singular number, sit^ instead of the i)lural, shit. Love 
 and faitli in the internal man are like heat and light in the 
 external-corporeal man, for which reason the former are repre- 
 Bented by the latter. It is on this account that luminaries are 
 said to be set in the expanse of heaven ., or in the internal man, 
 -a great luminary in the will, and a less in the understanding : 
 but they only appear in the will, and the underStandiui.', like 
 the light of the sun in its recipient objects ; it is the Lord's 
 mercy alone which affects the will with love, and the under- 
 etanding with truth or faith. 
 
 3L That great luminaries signify love and faith, and are also 
 called sun^i moon., and stars., is evident from the prophets ; as in 
 Ezekiel : " When I shall put thee out, I will cover the heavens 
 and make t\\Q stars thereof dark; I will cover the «M?t >vith a 
 cloud, and the moon shall not give her light : all the luminaries ol 
 the light of heaven will 1 make dark over thee ; and set dai'kness 
 ■upon thy land," (xxxii. 7, 8.) In this passage Pharaoh and the 
 Egyptians are treated of, by whom are meant, in the Word, tiie 
 sensual and scientific principles ; and herein is described how 
 by sensuals and scientifics they extinguished love and faith. So 
 in Isaiah : " Behold the day of Jehovah cometh, — to lay the 
 land desolate : — for the stars of heaven, and the constellations 
 thereof, shall not give their light ; the sun shall be darkened in 
 his going forth, and the moon shall not cause her light to shine," 
 (xiii. 9, 10.) Again, in Joel: "The day of Jehovah cometh, — 
 a day of darkness and of thick darkness. — The earth trembleth 
 before him, the heavens are moved : the sun and the moon shall 
 be dark, and the stars shall withdraw their shining," (ii. 1, 2, 
 10.) Again, in Isaiaii, speaking of the coming of the Lord, 
 and the enlightening of the Gentiles, — consequently of a new 
 church, and in particular of all who are in darkness, and receive 
 light, and are regenerated : " Arise, to shine, for thy light is come, 
 and the glory of the Lord is risen upon thee. For behold dark- 
 ness shall cover the earth, and gross darkness the people ; and 
 Jehovah shall arise upon thee. And the Gentiles shall come to 
 thy lights and kings to the brightness of thy rising. — Thy sun 
 shall no more go down, neither shall thy moon withdraw itself, 
 for Jehovah shall be thine everlasting I'lght^'' (Ix. 1 — 3, '20.) 
 So in David : " Jehovah by wisdom made the heavens ; — he 
 stretched out the earth above the waters ; he made great In- 
 minaries ; — the sun to rule by day ; — the moon and stars to rule 
 by night," (Psalm cxxxvi. 5 — 9.) And again, " Praise ye him, 
 sun and moon j praise him, all ye stars of light; praise him, ye 
 heavens of heavens, and ye waters that are above the heavens," 
 (Psalm cxlviii. 3, 4.) In all these passages, luminaries signify 
 
 * The distinction of number here remarked is very obvious in tne ongfnal, but 
 cannot be expressed in our language, iiiasmuch as the expression, ^' Let there be" H 
 applicable alike to a single thins^, or to a multitude
 
 14 GENESIS, [Chat. i. 
 
 love and faith towards the Lord, and it was on this account or- 
 dained in the Jewish church, that a perpetual luminary should 
 be kept burning from evening till morning, inasmuch as every 
 ordinance in that church was representative of the Lord. Of 
 this luminary it is written : " Thou shalt command the children 
 of Israel that they bring thee pure oil for the lunnnary^ to cause 
 the lamp to ascend continually in the tabernacle of the congi'e- 
 gation without the vail, which is before the testimony. Aaron 
 and his sons shall order it from evening to morning before Je- 
 hovah," (Exod. xxvii. 20, 21.) Tliat these things signify love 
 and faith, which the Lord kindles and causes to give light in 
 the internal man, and by the internal man in the exto'iial, will 
 be shown, of the divine mercy of the Lord, when we come to 
 treat of the above passage. 
 
 32. Love and faith are called, first, great himinaries^ and after- 
 wards love is called a greater luminary, and faith a less • and it 
 is said of love that it shall rule hy day^ and of faith that it shall 
 rule hy night: now these being arcana, which are hidden, es- 
 pecially in these latter days, it is permitted of the divine mercy 
 of the Lord, to explain them. The reason why these arcana 
 are more especially concealed in these latter days, is because we 
 are now arrived at the consummation of the age, when there is 
 scarcely any love remaining, and consequently scarcely any faith ; 
 according to what the Lord himself foretold in these word's of 
 the evangelist : " The sun shall be darkened, and the moon shall 
 not give her light, and the stai's shall fall from heaven, and the 
 powers of the heavens shall be shaken," (Matt. xxiv. 29.) By 
 the Sim is here meant love, which is darkened ; by the moon 
 faith, which does not give liglit ; and by the stars^ the knowledges 
 of faith, which fall from heaven, which are the virtues and 
 powers of the heavens. The Most Ancient Church acknow- 
 ledged no faith distinct from love itself: the celestial angels also 
 do not know what faith is except it be of love ; and the universal 
 heaven is of love, no other life being existent in heaven but the 
 life of love. From love is derived all heavenly happiness, which 
 is so great that no degree of it admits of description, or can ever 
 be conceived by any human idea. Those M'ho are under the in- 
 fluence of love, love the Lord from the heart, but yet know, 
 declare, and perceive, that all love, and consequently all life,. , 
 which is of love alone, and tliereby all happiness, come only 
 from riie Lord, and that they have not the least of love, of life, 
 or of happiness, from themselves. That it is the Lord from 
 whom all love comes, was also represented by the great luminary 
 "or sun^ at his transfiguration, for it is written, "His face did 
 ^liine as the sun^ and his raiment was white as the light,'''' (Matt, 
 xvii. 2.) P)y face is signified what is inmost, and by raiment 
 that which proceeds from the inmost; consequently, his Divinity, 
 was represented by the sun or love, and his Humanity by the 
 light or wisdom proceeding from love.
 
 32—34.] GENESIS. 16 
 
 33. It is in every one's power to see moht clearly, that lite 
 never exists without love, and that there is no kind of joy but 
 what flows from love. Such, however, as the love is, such is 
 the life, and such the joy ; if you remove loves, or what is the 
 same thing, desires, which have relation to love, thought would 
 instantly cease, and you would become like a dead person, ol 
 which I have often been convinced by personal experience. Sell 
 love and the love of the world have in them some resemblance 
 to life and to joy ; but as they are altogether contrary to true 
 love, which consists in a man's loving the Lord above all things, 
 and his neighbor as himself, it must be evident that they are 
 not loves, but hatreds ; for in proportion as any one loves him- 
 self and the world, in the same proportion he hates his neighbor, 
 and thereby the Lord. Wherefore true love is love towards the 
 Lord ; and true life is the life of love from him ; and true joy is 
 the joy of that life. There cannot possibly exist more than one 
 single true love, nor more than one single true life, whence 
 flow true joys and true felicities, such as are tasted by the angels 
 in the heavens. 
 
 3L Love and faith admit of no separation, because they 
 constitute one and the same thing; wherefore, when mention is 
 fli'st mad'^ of luminaries, they are regarded as one, and it is said, 
 let there be luminaries in the expanse of heaven {sit).* Con- 
 cerning this circumstance it is permitted me to relate the fol- 
 lowing 'ixtnlordinary particulars. The celestial angels, by virtue 
 of the heavenly love with which they are influenced from the 
 Lord, are in all the knowledges of faith, and enjoy such a life 
 and 1 'ght of intelligence as can scarcely be described ; but, on 
 the '■.ther hand, spirits, who are only skilled in the doctrinals of 
 faith without love, are in such a coldness of life, and obscurity 
 of light, that they cannot even approach to the first limit of the 
 entrance into the heavens, but fly back with all speed. Some of 
 thf m profess to have believed in the Lord, but they have not 
 lived according to his precepts ; and it was of such that the Lord 
 said in Matthew :•" Not everyone that saith unto me, Lord, 
 Lord, shall enter into the kingdom of heaven, but he that doeth 
 t)ie will of my Father who is in heaven. Many will say to me 
 in that day. Lord, Lord, have we not prophesied in thy name?" 
 Arc, (vii. 21, 22, to the end.) Hence it is evident that such as 
 are in love are also in faith, and thereby in the possession of 
 celestial life ; but it is otherwise with those who say they are in 
 faith, and are not in the life of love. The life of faith without 
 love is like the light of the sun without heat, as in the time of 
 winter, when nothing grows, but all things ai'e torpid and dead ; 
 whereas faith proceeding from love is like the light of the sun 
 m the time of spring, when all things grow and flourish in con 
 
 * See lote above, n. 30
 
 16 GENESIS. [Chap. i. 
 
 sequence of the sun's fructifying heat. It is precisely similar 
 m regard to spiritual and celestial things, which are usually rep- 
 resented in the Word by such as exist in the world, and on the 
 t"kce of the earth. No faith, and faith without love, are also 
 compared by the Lord to winter^ where he speaks of tlie con- 
 Bummation of the age, in Mark : " Pray ye that your flight be not 
 in the winter^ for in those days shall be affliction," &c., (xiii. 18, 
 19.) Flight means the last time, which, when applied to each 
 ps.rlicular person, is the time of his death ; lointer is a life des- 
 titute of love; the day of affiiction is man's miserable state in 
 another life. 
 
 35. Man has two faculties, the will and the understanding. 
 When the understanding is governed by the will, they then 
 constitute together one mind, and thus one life, for then what a 
 man wills and does, he also thinks and intends. But, when tjie 
 understanding is at variance with the will, as with those wdio 
 say they have faith, and yet live in contradiction to faith, then 
 oiiO mind is divided into two, one of which desires to exalt itselt 
 into heaven, whilst the other tends towards hell ; and since the 
 will rules in every act, the whole man would plunge headlong 
 into hell, unless he were prevented by the Lord's mercy. 
 
 36. Such as have separated faith from love, do not even know 
 what faith is. When thinking of faith, some imagine it to be 
 mere thought, some that it is tiiought directed towards the Lord, 
 few that it is the doctrine of faith : but i'aith is not only a know- 
 ledge and acknowledgment of all things which the doctrine of 
 faith includes, but it is especially an obedience to all things 
 which the doctrine of faith teaches. The primary point insisted 
 on in the doctrine of faith, and recommended fur obedience, is 
 iove to the Lord, and love towards our neighbor, by which if 
 a man be not influenced, he is not in faith. This the Lord 
 teaciies so plainly as to leave no doubt concerning it, in tiiese 
 words of Mark : ''The Jirst.ot' all the commandments is. Hear, 
 O Israel, the Lord our God is one Lord ; and thou shalt love the 
 Lord thy God with all thy heart, and with all th}^ soul, and with 
 all thy mind, and with all thy strength : this is the first com- 
 mandment; and the second is like, namely this, thou shalt love 
 thy neighbor as thyself : there is none other connnandment 
 greater than these," (xii. 21) — 31.) In Matthew, the Lord calls 
 the former of these the first and great commandment, and says, 
 that on these two commandments hang all the law and the 
 prophets^ (xxii. 37 — 41.) T/ie law and the prophets are the uni- 
 versal doctrine of faith, and the whole AVord. 
 
 37. It is said, that the luminaries shall he for signs, and for 
 seasons, and for days, and for years. In these words are con- 
 tained more arcana than can at present be unfolded, although 
 in the literal sense nothing of tlie kind appears. Suffice it here 
 to observe, that there are changes relative to things spiritual
 
 35—39.] GEXESIS. 17 
 
 and celestial, both in general and in particular, which are com- 
 pared to the changes of days and of years. The changes o\ 
 days are from morning to mid-day^ thence to evening^ and through 
 night to morning ; and the changes of years are similar, — from 
 spring to summer^ tlience to autumn^ and through winter to 
 spring. Hence come the changes of heat and light, and also 
 of the fruitfulness of the earth ; and with these are compared 
 the mutations of things spiritual and celestial. Life without 
 such changes and varieties would be uniform, consequently no- 
 thing [deserving the name of life] ; nor would goodness ami 
 truth be known or distinguished, much less perceived. These 
 changes are in the prophets called ordinances {statuta).^ as in 
 Jeremiah : "■ Thus saith Jehovah, who giveth the sun for a ligld 
 by day, and the ordinances of the Tnoon and of the stars for a 
 light by night^'' (xxxi. 35, 36.) And in the same prophet : 
 " Thus saith Jehovah, If my covenant be not with day and 
 night., and if I have not appointed the ordinances of heaven and 
 earth," &c., (xxxiii. 25.) I3ut more will be said on this subject, 
 by the divine mercy of the Lord, when explaining Genesis 
 viii. 22. 
 
 38. Verse 18. And to rule over the day., and over the night. 
 and to divide between the light and the darkness. And God saw 
 that it was good. By the day is meant good, by the oiight., evil ; 
 wherefore good actions are called works of the day., but evil 
 deeds works of the nigld j by the light is meant truth, and by 
 darkness the false, according to what the Lord says, "Men 
 k)ved darkness ratiier than light. He that doetli tr^ith cometh 
 to the ligld^'' (John iii. 19, 2L) Verse 19. And the evening 
 and the Tnorning were the fourth day. 
 
 39. Verse 20, And God said., Let the waters bring forth 
 abundantly the creeping thing., the living soul ; and let fowl fly 
 above the earth., upon the faces of the expianse of the heavens. 
 After the great luminaries are kindled and placed in tlie internal 
 man, and the external thence receives light, then the regener- 
 ating person begins lii'st to live. Heretofore he can scarcely be 
 said to have lived, inasmuch as the good which he did was sup 
 posed by him to have been done of himself, and the truth which 
 he spake to have been spoken of himself; and since man of 
 himself is dead, and there is" in him nothing but what is evil 
 and talse, therefore whatsoever he produces from himself is not 
 alive, in consequence of his inability to do good which is good 
 in itself. That num can neitiier think what is good, nor will 
 what is good, consequently cannot do what is good, except from 
 the Lord, must be plain to every one from the doctrine of faith, 
 for the Lord says in Matthew, " He who soweth the good seed is 
 the Son of Man.,''"' (xiii. 37.) Nor can any good come but from 
 the real Fountain of good, which is One only, as he says in 
 another p'ace: ''^ None ?'••« nood save One., that is God^'' (^Luke 
 
 o
 
 18 GENESIS. lChap. i. 
 
 xviii. 19.) Nevertheless when the Lord raises up to life, or 
 regenerates man, he permits him at first to suppose that he does 
 
 food, and speaks truth from himself, inasmuch as at that time 
 8 is incapable of conceiving otherwise, nor can he otherwise 
 be led to believe, and afterwards to perceive, that all goodness 
 and truth are from the Lord alone. Whilst he thus thinks, the 
 truths and goods which are in him are compared to the tender 
 grass^ and also to the he7'l) yielding seed^ and lastly to the tree 
 oearing fruity all of which are inanimate ; but now that he is 
 vivified by love and faith, and believes that the Lord operates 
 all the good which he does and all the truth which he speaks, 
 he is compared first to the creeping things of the water^ and to 
 the fowls which fly above the earthy and also to beasts^ which 
 are all animate things, and are called living souls. 
 
 40. £y creeping things which the waters bring forth., are sig- 
 nified scientifics, which belong to the external man ; by birds 
 in general, rational and intellectual things, of which the latter 
 belong to the internal man. The creejping things of the waters, 
 orjishes., signify scientifics, as is plain from Isaiah : " At my 
 rebuke, I dry uj) the sea., I make the rivers a wilderness ; their 
 £sh stinketh, because there is no water., and dieth for thirsty 
 I clothe the heavens with blackness," (1. 2, 3.) But it is still 
 plainer from Ezekiel, where the Lord describes the new temple, 
 or in general a new church, and the man of the church, or a 
 regenerate person, for every one who is regenerate is a temple 
 of the Lord. The words are these : " Then said he unto me, 
 these waters issue out towards the east country, and go down 
 into the desert, and go into the sea., which being brought forth 
 into the sea., the waters shall be healed ; and it shall come to 
 pass, that every living soul which shall creep forth whithersoever 
 the rivers shall come, shall live ; and there sliall be a very great 
 multitude of fish., because these ivaters shall come thitlier ; for 
 they shall be healed, and every thing shall live whither the river 
 Cometh. And it shall come to pass, that the fishers shall stand 
 upon it from En-gedi even unto En-eglaim; tJiere shall be a 
 place to spread forth nets : their fish shall be according to their 
 kinds, as the fish of the great sea, exceeding many," (xlvii. 8 — 
 10.) Fishers from En-gedi unto En-eglaini signify tiiose who 
 shall instruct tlie natural man in the truths of faith. Birds 
 signify things rational and intellectual, as is plain from the pro- 
 phets, thus in Isaiah: " Calling a ravenous bird from, tlic east, 
 a man that executeth my counsel from afar country^'' (xlvi. 11.) 
 And in Jeremiah : " I beheld, and lo, there was no man, and 
 all the birds of the heavens w ox a fled," (iv. 25.) Again, in 
 Ezekiel : " 1 will plant a cutting of the high cedar, and it sliall 
 lift u}) a branch, — and shall bear fruit, and be a goodly cedar; 
 and under it shall dwell Gvary fowl of every wing, in the shadow 
 of the branches thereof shall they dwell," (xvii. 22, 23.) And
 
 40— 42.J GENESIS. 19 
 
 in Hosea, speaking of a new church, or of a regenerate man : 
 •' And in that day will I make a covenant for them, with the 
 wild heast of the field, and with the fowls of heaven^ and with 
 the cree])ing things of the ground," (ii. 18.) That wild beast 
 here does, not signify wild beast, nor bird — bird, must be evi- 
 dent to every one, inasmuch as the Lord is said to make a new 
 covenant with them. 
 
 41. Whatsoever belongs to the propriuTn of man has no life 
 in itself, and whensoever it is made manifest to the sight, it 
 appears hard, like a bony md black substance ; but, whatsoever 
 is from the Lord has life, containing in it a spiritual and celes- 
 tial principle, which to the sight appears as a human living prin- 
 ciple. It may possibly seem incredible, but it is nevertheless 
 most true, that every single expression, every single idea, and 
 every the least principle of thought in an angelic spirit, has life, 
 containing in each particular an affection proceeding from the 
 Lord, who is life itself For whatsoever things are from the 
 Lord have life in themselves, because they contain faith towards 
 him, and are here signified by the living soul : they have also a 
 species of body, here signified by what moves itself^ or creeps. 
 These truths, however, are as yet arcana to man, and are now 
 only mentioned because the living soul^ and the thing moving 
 itself are treated of 
 
 42. Yerse 21. And God created great whales^ and every 
 living soul that creepeth^ which the waters brought forth abun^ 
 dantly, after their hind^ and every loinged fowl after its kind : 
 And God saw that it was good. Fishes., as was said above, sig- 
 nify scientifics, now animated by faith from the Lord, and thus 
 living. Whales signify their general principles, in subordination 
 to which, and of which, particulars consist; for there is not a 
 single thing existing in the universe, which is not in subordina- 
 tion to some general principle, as a means of its existence and 
 subsistence. WTiales or great fishes are sometimes mentioned 
 by the prophets, and are used to signify the general principles 
 of scientifics, as in Ezekiel : " Behold, I am against thee, Pha- 
 rajoh king of Egypt, the great whale that lieth in the midst of 
 his rivers., which hath said. My river is mine own, and I have 
 made it for myself," (xxix. 3.) And in another place: "Take 
 up a lamentation for Pharaoh king of Egypt, and say unto him, 
 thou art as a whale in the seas, and thou camest forth with thy 
 rivers, and troubledst the seas with thy feet," (xxxii. 2 ;) by 
 which are signified such persons as desire to enter into the mys- 
 teries of faith by scientifics, — that is, of themselves. Again, 
 in Isaiah : "In that day the Lord, with his hard and great and 
 strong sword, shall punish leviathan the piercing [oblonguni] 
 serpent, even leviathan that crooked serpent, and he shall slay 
 the whales that are in the sea^'' (xxvii. 1.) By slaying tiu 
 whales that are in the sea, is signified that such persons are ig
 
 20 GENESIS. [Chap. i. 
 
 noraijt of the general principles of truth. So in Jeremiah i 
 " Nebuchadnezzar, the king of Babylon, hath devoured me, he 
 hath crushed me, he hath made me an emptv vessel, he hath 
 Bwaliowed me up like a whale^ he hath tilled his belly with my 
 delicacies^ he hath cast me out," (li. S-i :) whereby is meant that 
 he had swallowed up the knowledges of faith, here called deli- 
 cacies^ as the whale did Jonah / a whale denoting those who 
 possess the general principles of the knowledges of faith, as 
 scientilics, and act in this manner. 
 
 43. Verse 22. And God blessed them^ saying^ Be fruitful^, 
 and inultijply^ and fill the waters in the seas^ and the fowl shall 
 he multiplied m the earth. Every thing which has in itself life 
 from the Lord, fructiiies and multiplies itself immensely ; not 
 indeed so long as man lives in the body, but to an amazing degree 
 in another life. Fructification in the Word, is predicated of the 
 things which are of love, and multiplication of the things which 
 are of faith; fruit which is of love contains seed, by which it 
 60 greatly multiplies itself. The Lord's blessing also in the 
 Woi"d signifies fructification and mfidtiplicatioii^ because they 
 proceed from it. Verse 23. And the evening and the morning 
 were the fifth day. 
 
 44. Verse 24, 25. And God said, Let the earth bring forth 
 the living sold after its kind, the beast, and the moving thing, and 
 the wild beast of the earth after its kind: and it was so. And 
 God made the wild beast of the earth after its kind, and the beast 
 after its kind, and every thing that cree-peth on the ground after 
 its kind: And God saw that it was good. Man, like the earth, 
 can produce nothing good, unless the knowledges of faith are 
 first sown in him, whereby he may know what is to be believed 
 and done. It is the ofiice of the nnderstanding to hear the 
 Word, and of the will to do it. To hear the Word and not to 
 do it, is like saying that we believe, when we do not live ac- 
 coi'ding to our belief; in which case we separate hearing and 
 doing, and thus have a divided mind, and fall under the descrip- 
 tion of those whom the Lord calls foolish in the following pas- 
 sage : " Whosoever heareth these sayings of mine, and doeth 
 them,, I will liken him unto a wise tnan who built his house 
 upon a rock : and every one that hear^eth these sayings of mine, 
 and doeth them not, shall be likened unto v^, foolish man, who 
 built his house upon the sand," (Matt. vii. 24, 2(5.) The things 
 which belong to the understanding are signified, as was shown 
 above, by creeping things which the waters bring forth, and also 
 hy fowl upon the earth, and upon the faces of the expanse ; but 
 those which are of the will are signified here by the living soul 
 which the earth produces, and by the beast and creeping thing, 
 and als'3 by the wild beast of that earth. 
 
 45. Those wlio lived in the most ancient times, thus repre 
 sented the things relating to the understanding and to the willt
 
 *3— 46.J GENESIS. 21 
 
 and hence amongst the prophets, and constantly in the Word of 
 the Old Testament, the like things are re])resented by different 
 kinds of animals. Beasts are of two kinds; the evil, so called 
 becanse they are hnrtful, and the good, vvliich are harndess 
 Evils in man are signified by evil beasts, as by bears, wolves, 
 dogs; and the things which are good and gentle, by beasts of a 
 like natnre, as by heifers, sheep, and lambs. The leasts here 
 alluded to are the good and gentle and thus signify affections, 
 because it here treats of those who are being regenerated. The 
 inferior things in man, which have more connection with the 
 body, are called wild beasts of that earth., and are lusts and 
 pleasures. 
 
 46. That beasts signify man's affections, — evil affections with 
 the evil, and good affections with the good, — is demonstrable 
 from numerous passages in the Word, as in Ezekiel, when 
 speaking of regeneration : " Behold, I am for you, and I will 
 turn unto you, and ye shall be tilled and sown ; — and I will 
 multiply upon you man and beast., and they shall be multiplied 
 and bring forth fruit : and I will settle you after your old es- 
 tates," (xxxvi. 9, 11.) So in Joel : " Be not afraid, ye beasts of 
 my field, for the pastures of the wilderness do spring," (ii. 22.) 
 In David also : " So foolish was I and ignorant ; I was as a beast 
 before thee," (Psalm Ixxiii. 22.) And in Jeremiah when treating 
 of regeneration : " Behold the days come, saith Jehovah, that I 
 will Sow the house of Israel and the house of Judah, with the 
 seed of man, and with the seed of beast., and I will watch over 
 them to build and to plant," (xxxi. 27, 28.) Wild beasts in the 
 following passages have a similar signification ; as in Hosea : 
 "In that day will I make a covenant for them with the wild 
 beasts of the field, and with the fowl of the heavens, and with 
 the creeping thing of the earth," (ii, 18.) So in Job: "Thou 
 shalt not be afraid of the wild beasts of the earth, for thou shalt 
 be in league with the stones of the field, and the wild beasts of 
 the field shall be at peace with thee," (v. 22,23.) Again, in 
 Ezekiel : "I will make with them a covenant of peace, and will 
 cause the evil wild beast to cease out of the land, and they shall 
 dwell safely in the wilderness," (xxxiv. 25.) In Isaiah: "The 
 wild beasts of the field shall honor me, — because I give waters 
 in the wilderness," (xliii. 20.) In Ezekiel : " All the fowls of 
 the heavens made their nests in his boughs, and under his branches 
 did all the loild beasts of the field bring forth their young, and 
 under his shadow dwelt all great nations," (xxxi. 6.) This is said 
 of the Assyrians by whom is signified the spiritual man, who is 
 compared to the garden of Eden. Again, in David : " Glorify 
 ye him [Jehovah], all his angels. — Glorify Jehovah from the 
 earth, ye whales^— fruitful trees., — wild beasts^ and all beasts^ 
 creeping things., and flying fowl^'' (Psalm cxlviii. 2, T, 0, 10.) 
 Here mention is made of the same things — as whales., ihefruitfm
 
 92 GENESIS. [Cbaf. i. 
 
 tree^ the wild heas% heast^ the creeping thing and fowl^ which, 
 unless they had signified living [principles] in man, could never 
 have been called upon to praise Jehovah. The prophets care- 
 fully distinguish between beasts and wild beasts of the eartli^ 
 and between beasts and wild beasts of the field. Nevertheless, 
 good [p#a)ciples] in man are called beasts^ just as those who are 
 nearest to the Lord in heaven are called animals,* both in Ezekiel 
 and in John : "• And all the angels stood round about the throne, 
 and the elders and the four animals^^ and fell before the throne 
 on their faces, and worshipped the Lamb," (Rev. vii. 11 ; xix. 4.) 
 Those also who have the gospel preached unto them are called 
 creatures^ because they are to be created anew : " Go ye into 
 all the world, and preach the gospel to every Greature^"* (Mark 
 xvi, 15.) 
 
 47. These words contain arcana relating to regeneration as 
 is also manifest from this circumstance, that in the foregoing 
 verse it was said, the earth should produce the living soul, the 
 beast, and the wild beast of the earth / whereas in the following 
 veree the order is changed, and it is said, God made the wild 
 beast of the earth, and likewise the beast ; for man in the first 
 stage of regeneration, and afterwards until he becomes celestial, 
 brings forth as of himself; and thus regeneration begins from 
 the external man, and proceeds to the internal ; therefore here 
 there is another order, and external things are first mentioned. 
 
 48. Hence, then, it appears, that man is in the fifth state 
 of regeneration, when he speaks from a principle of faith, which 
 belongs to the understanding, and thereby confirms himself in 
 the true and in the good. The things then brought forth by 
 him are animate and are called \\\q, fishes of the sea 'awd :\iefowl 
 of the heavens. He is in the sixth state, when from faith in the 
 understanding, and from love thence derived in the will, he 
 speaks what is true, and does what is good ; wdiat he then brings 
 forth being called the living soid, and the beast. And because 
 in this state he begins to act from love, as well as from faith, 
 he becomes a spiritual man, which is called, as in the following 
 passages, an image of God. 
 
 49. Verse 26. A7id God said, Let us make man in our image, 
 after our likeness ; and let them have dominion over the fish of 
 the sea, and over the fowl of the heavens, and over the beast, and 
 over all the earth, and over every creeping thing that creepeth 
 upon tlie earth. \\\ the Most Ancient Church, with the mem- 
 bers of which the Lord conversed face to liice, the Lord ap- 
 peared as a man ; concerning which much might be related, 
 
 * This word is here cori^ctly translated animals and not beasts, as in the author- 
 ized version, for (wov in Greek, and animal in Latin and English, precisely corres- 
 pond with each other, and properly signify a lluinff creature. ZHov is the word used 
 in tlie>e passages in the original, and not S^p or itiplov, as would be the case if beast 
 had been intended.
 
 4'i— 60.] GENESIS. 23 
 
 had the time for so doiiiii; yet arrived. On this account they 
 <*,alled no one Man but the Lord himself, and tlie things 
 A'hich were of Him ; neitlier did they call themselves men^ but 
 only tiiose [principles] in themselves, — as all the good of love 
 and all the truth of faith, — which they perceived they had from 
 the Lord. These they said were of Man^ because they were ol 
 tlie Lord. Hence in the prophets, by Man and the Son of 
 Man^ in the supreme sense, is meant the Lord, and in the in- 
 ternal sense, wisdom and intelligence ; thus every one who is 
 regenerate, as in Jeremiah : " I beheld the earth, and lo, it 
 was vacuity and emptiness, and the heavens, and they had no 
 light. I beheld, and lo, there was no man^ and all the birds 
 of the heavens were fled," (iv. 23, 25.) Li Isaiah, where in 
 the internal sense, by man is meant a regenerate person, and 
 in the supreme sense, the Lord himself, as he alone is Man. 
 *' Thus saitli Jehovah the Holy One of Israel, and his Maker : 
 I have made the earth, and created man npon it : I, even my 
 hands, have stretched out the heavens, and all their host have 
 I commanded," (xlv. 11, 12.) The Lord therefore appeared to 
 the prophets as a man., as it is said in Ezekiel : " Above the 
 firmament was the likeness of a throne, as the appearance of a 
 sapphire stone ; and upon the likeness of the throne was the 
 likeness as the appearance of a man above upon it," (i. 26.) 
 And there a]3peared to Daniel one called the Son of Man or a 
 Man., which is the same thing : " I saw in the night visions, 
 and behold, one like the Son of Man came with the clouds of 
 heaven, and came to the Ancient of days, and they brought 
 him near before him. And there was given him dominion, and 
 glory, and a kingdom, that all people, and nations, and lan- 
 guages should serve him ; his dominion is an everlasting do- 
 minion, which shall not pass away, and his kingdom that which 
 shall not be destroyed," (vii. 13, 14.) The Lord also frequently 
 calls himself the Son of Man., or a Man., and, as in Daniel, 
 speaks of his future coming in glory : " Then they shall see 
 the Son of Man coming in the clouds of heaven with power and 
 great glory," (Matt. xxiv. 30.) The clouds of heaven are the 
 literal sense of the Word ; — power and great glory the internal 
 sense of the Word which has reference solely to the Lord and 
 his kingdom, in each and every passage, and from this, that 
 sense derives its power and glory. 
 
 50. Tlie Most Ancient Church understood by the image 
 of the Loid more than can be expressed. Man is altogether 
 ignorant that he is governed of the Lord by angels and spirits, 
 and that with every one there are at least two spirits, and two 
 angels. By spirits man has communication with the world of 
 spirits, and l»y angels with heaven. Without comuninication 
 by spirits with the world of spirits, and by angels with heaven, 
 and thus through heaven with the Lord, it would be utterly
 
 24 GEI^ESIS. [Chap, u 
 
 im])ossL \e for man to live; for his life depends entirely on such 
 conjunction, so that supposing spirits and angels to depart from 
 him, he would instantly perish. Whilst man remains unre- 
 generate, he is governed in a manner altogether different from 
 what takes place after his regeneration. Whilst he remains 
 unregenerate, evil spirits are with him, ruling over him in such. 
 a maimer, that the angels, notwithstanding they are pi'esent, 
 can scarcely do more than prevent his plunging himself into 
 the lowest depths of mischief, and incline him to some soit of 
 goodness, which they effect by making his natural inclinations 
 in some degree subservient to good, and the fallacies of his 
 senses to truth. In this state he has communication with the 
 world of spirits, by means of his associate spii'its, but he has 
 no': the like communication with heaven, because evil spirits 
 have the dominion over him, and angels only avert their infiu- 
 ences. When, however, he becomes regenerate, then the angels 
 have the dominion, and inspire him with whatever is good and 
 true, infusing at the same time a dread and fear of what is evil 
 and false. The angels, indeed, guide man, but herein they 
 only minister to the Lord, who alone governs him by angels 
 and spirits. As this government is however effected I)y the 
 ministry of angels, therefore it is here first said in the plui'al, 
 Let us make man rri our image j but, as the Lord alone governs 
 and disposes, in tlie following verse it is added in the singular, 
 God created man in Iris oion image. This the Lord also plainly 
 declares in Isaiah: "'Thus saith Jehovah thy Kedeemer, and 
 he that formed thee from the womb; IJehovali make all things, 
 stretching forth the heavens alone, spreading abroad the earth 
 by myself^'' (xliv. 24). The angels themselves likewise confess 
 that they have no power of their own, but that they act from 
 the Lord alone. 
 
 5L We may observe in reference to an image., that although 
 it is not a likeness., it is similar to a likeness., wherefore it is 
 said, "Let us make man in our image, ii^iler our like7iess.^^ The 
 spiritual man is an image., but the celestial man is a Wceness or 
 ejfigy. This chapter treats of the s])iritual man, but the fol- 
 lowing of tlie celestiah The spiritual man, who is an image., is 
 called by the Lord a So7i of light., as in John : " He that walketli 
 in darkness knoweth not whither he goeth. While ye have 
 light, believe in the light, that ye may be the sons of light^'^ 
 (xii. 35, 36.) He is called alst) 'a friend : "Ye are my friende 
 if ye do whatsoever I connnand you," (John xv. 14^ But the 
 celestial man, who is a likeness, is called a son of God ; as in 
 John : " As many as received him, to them gave he power to 
 become the sons of God, even to them that believe on his name, 
 who were boi-n, not of bloods,* nor of the will of the flesh, nor 
 of the will of man, but of God," (i. 12, 13.) 
 
 * "'Ef Ji/i.iru). ■ Tlie plural form, although not adopted in the common verBion,
 
 51- -54 J GENESIS. 25 
 
 52. So loiii!; as man is spiritual, liis dominion proceeds from 
 tlie external man to the internal, as here stated: "Let them 
 have dominion over t\\*dfii^h of the sea, and over i\\& fowl of th^ 
 heavens, and over the Least, and over all the earth, and over 
 every creeping thing that creepeth upon the earth :" but wiien 
 he becomes celestial, and does good from love, then his domin- 
 ion i^roceeds from the internal man to the external. This is 
 the case with the Lord Himself, and also with the celestial man, 
 who is his likeness, iXQ lie declares in David: " Thou madest 
 him to have dominion over the works of thy hands ; thou hast 
 put all thinn's under his feet, all sheep and oxen, and also the 
 heasts of the fields • \\\q fowl of the heavens and t\\Q, fish of the 
 ■^ea, and whatsoever passeth through the paths of the sea," 
 (Psalm viii. 6 — S.) Here, thei-efore, beasts are iirst mentioned, 
 ■and then fowl, and afterwaids^6A of the sea, because the celes- 
 "^ial man })roceeds from love, which belongs to the will, differing 
 lierein from tiie spiritual man, in describing whom fishts and 
 fowl are first named, which belong to the understanding, as 
 iiaving i-elation to faith, and afterwards mention is nuide o1 
 heasts. 
 
 53. Verse 27. And God created man in his own image, in 
 the image of God created he him. The reason why image is hei'e 
 twice mentioned is, because faith, which belongs to the under- 
 standing, is called his image j whereas love, which belongs to 
 the will, is called an image of God, which in the spiritual man 
 follows, but in the celestial man precedes. 
 
 54. Male and female created he them. What is meant by 
 male and female in an internal sense, was well known to the 
 Most Ancient Church, but when the interior sense of the Word 
 was lost amongst their posterity, this arcanum also perished. 
 Their marriages were their chief sources of happiness and delight, 
 and whatever admitted of the comparison they likened to nuir- 
 riages, in order that thence they might perceive its felicity. 
 Being also internal men, they were delighted only with internal 
 things, viewing externals with their eyes merely, whilst in their 
 thoughts they regarded that which they represented. Thus 
 <^xternal things were as nothing to them, serving only as means 
 to lead them to reflect on what was internal, and from these 
 to what was celestial, and thus to the Lord, — their all in all. 
 In this way they were led to reflect on the celestial marriage, 
 M-Jience they pe ceived the felicity of their marriages to flow, 
 and on this accovat they called the understanding in the spir- 
 itual man male, aLi the will female, which, when acting in 
 unity, were s[)oken of as married. From that church was de- 
 rived a form of speaking, which came afterwards into general 
 
 on account of its harsh sound to an English ear, is here retained, both as being more 
 correct, and as having reference to an important fact connected with the internal 
 «en«)e of the Word, which is explained at ii. 3' 1.
 
 26 GENESIS. [Ci ai 
 
 use, whereby the church itself, by reason of its affection foi 
 goodness, was called daughter, and virgin, as the virgifi Zion^ 
 and the virgin Jerusalem, and also wife. But on this subject 
 more may be seen in the following chapter, verse 23 ; and in 
 the third chapter, verse 15. 
 
 55- Verse 28. And God hlessed them, and God said unto 
 ihem, Be ye fruitful and ')mdtij)ly, and replenish the earth, and 
 subdue it ', and have dominion over the fish of the sea, and over 
 the fowl of the heavens, and over every living thing that creepeth 
 upon the earth. The most ancient people, in consequence of 
 calling the conjunction of the understanding and will, or of 
 laith and charity, a marriage, also denominated every thing of 
 good produced from that marriage, fructifioations, and every 
 thing of truth, multiplications. Hence the like method ol 
 speaking is used in the prophets ; as in Ezekiel : " I w^ill multij^ly 
 upon you man and beast, and they shall multiply and fructify 
 themselves / and I will settle you after your old estates, and 
 \\\\\ do better unto you than at your beginnings, and ye shall 
 know that I am Jehovah, yea, I will cause man to walk upon 
 you, even my people Israel," (xxxvi. 11, 12.) By man is here 
 meant the spiritual man, who is called Israel ; by old estates, 
 the Most Ancient Church ; by beginnings, the Ancient Church 
 after the flood. The reason why mxdtivlicatio7i, which is ot 
 truth, is first mentioned, and fructification, which is of good, 
 secondarily, is, because the passage treats of one who is to 
 become regenerated, not of one who is already regenerated. 
 When the understanding is united with the will, or faith with 
 love, man is called by the Lord married la,nd / as in Isaiah : 
 " Thy land shall be no more termed desolate, but thou shalt be 
 called Hephzi-bah [my delight is in her], and thy land Beulah, 
 married, — for the Lord delighteth in thee, and thy land shall 
 be married^'' (Ixii. 4). The fruits thence issuing, which are of 
 truth, are called sons, and those which are of good are called 
 daughters, and this method of speaking occurs very frequently 
 in the Word. The earth is replenished, or filled, when there 
 is an abundance of truth and goodness ; and when the Lord 
 blesses, and speaks to man, or in other words operates upon 
 him by his divine proceeding, there is an immense increase o^ 
 g(jodness and truth, as the Lord says in Matthew: "The king 
 dom of heaven is like to a grain of mustard-seed, which a man 
 took and sowed in his field ; which indeed is the least of all 
 seeds ; but when it is grown, it is the greatest among herbs, 
 and becometh a tree, so that the l)irds of the heavens come and 
 build their nests in the branches thereof," (xiii. 31, 32.) A 
 grain of mustard-seed is man's goodness before he becomes spir 
 itual, which is the least of all seeds, because he thinks to do 
 good of himself, and what is of himself is nothing but evil. 
 Since, however, a state of regeneration has commenced, there il
 
 B5— 58.] GENESIS. 27 
 
 something of good in him, but it is the least of all goodness. 
 At length his faith is joined witli love, it grows larger, and 
 becomes anherh i and lastly, when the conjunction is perfected, 
 it becomes a tree^ and then the hirds of the heavens^ in this pas- 
 sage also denoting truths, or things intellectual, huild their nests 
 in its hi'anches^ which are scientifics. When man is spiritual, 
 as well as during the time of his becoming spiritual, he is in a 
 state of warfare, and therefore it is said, subdue the earth and 
 have dominion. 
 
 56. Yerse 29. And God said^ Behold., I give you every 
 herh hearing seed., which is upon the faces of all the earth ; and 
 every tree^ in which is fruit., the tree yielding seed', to you it 
 shall he for meat. The celestial man is delighted with celestial 
 things alone, which being agreeable to his life are called celestial 
 meats : the spiritual man, with spiritual things, and as these 
 are agreeable to his life they are called spiritual meats : the 
 natural man in like manner is delighted with natural things, 
 which by reason of their suitableness to his life are called meats, 
 and consist chiefly in scientifics. Forasmuch as the spiritual 
 man is here treated of, his spiritual meats are described by 
 representatives, as by the herh hearing seed., and by the tree in 
 which is fruit., which are in general called the tree yielding seed. 
 His natural meats are described in the following verse. 
 
 57. The herh heariny seed is every truth which regards use ; 
 the tree in which is fruit is the good of faith ; fruit is what the 
 Lord gives to the celestial man, but seed producing fruit is whal 
 he gives to the spiritual man ; wherefore it is said, the tree 
 yielding seed., to you it shall he for meat. Celestial meat is called 
 fruit from a tree, as is evident from the following chapter, where 
 the celestial man is treated of, and from these words which the 
 Lord spake by Ezekiel : " And by the river, upon the bank 
 thereof, on this side and on that side, shall grow all trees for 
 meat., wliose leaf shall not fade, neither shall the fruit thereof 
 be consumed ; it shall bring forth new fruit according to its 
 months ; because their waters issued out of the sanctuary ; and 
 the fruit thereof shall be for meat., and the leaf thereof for 
 medicine," (xlvii. 12.) Waters issuing out of the sanctuary 
 signify the life and mercy of the Lord, who is the sanctuary ^ 
 'i'ruit wisdom, which shall be meat for them ; the leaf is intelli- 
 gence which shall be for their use, and this use is called medi- 
 cine. But that S2)iritual meat is called herh., appears from David . 
 " The Lord is my shei^herd, I shall not want ; thou makest me 
 to lie down in pastures of herh^'' (Psalm xxiii. 1, 2.) 
 
 58. Verse 30. And to every wild heast of the earthy and to 
 every fowl of the heavens, and to every thing that cveepeth upon 
 the earth., wherein there is a living soul, [I give'] every green herh 
 
 for meat : and it was so. The natural meat of the same is lici*»
 
 28 GENESIS. [Chap. i. 
 
 described. Hi, natural principle is signified by the wud heast of 
 the earth and by the fowl of the heaven-'^^ to which is given for 
 ineat^ vegetables and the green of the herh. Both his natural 
 and spiritual food are thus described in David : Jehovah " causeth 
 the grass to grow for tlie heast^ and herh for the service of man, 
 that he may bring forth ybcx:^ out of the earth," (Psahn civ. 14;) 
 where the term heast is used to express both the wild heast 
 of the earthy and also the fowl of the heavens which are men- 
 tioned in verses 11 and 12 of tlie same psalm. 
 
 59. The reason why vegetables and the green of the herh only 
 are here described as food for the natural man, is this. In the 
 €Ourse of regeneration, when man is being made spiritual, he 
 is continually engaged in warfare, on which account the church 
 of the Lord is called militant • for before regeneration divel's 
 lusts have the dominion, because the whole man is composed 
 merely of such lusts, and the falsities thence originating. Dur- 
 ing regeneration these cupidities and falsities cannot be instan- 
 taneously removed, for that would be to destroy the whole man, 
 since this is the only life which he has acquired ; wherefore evil 
 spirits are suffered to continue with him fur some time, that they 
 may excite his cupidities, which, by innumerable modes, nuiy 
 be so much weakened as to be inclined by the Lord to goodness, 
 and thus the man be reformed. In the time of combat, the 
 evil spirits, who bear the utmost hatred against goodness and 
 truth, that is, against whatever is of love and taith toward'^ 
 the Lord, — which only are good and true, having eteinal life 
 in them, — leave the man nothing else for food but what is com- 
 pared to vegetables and the green of the herh ; nevertheless tiie 
 Lord gives him at intervals meat also, which is compared to tlie 
 herh hearing seed^ and to the tree in which is fruity that is the 
 meat of tranquillity and peace, with their joys and delights 
 Unless the Lord defended man every moment, yea, even the 
 smallest part of every moment, he would instantly perish, in 
 consequence of the indescribai)ly intense and mortal hatred 
 which prevails in the world of spirits against the things relating 
 to love and faith towards the Lord. The certainty (_)f this fact 
 I can allirm, having now for some years, notwithstanding my 
 renuiining in the body, been associated with spirits in the other 
 life, even with the worst of them, and I have sometimes been 
 surrounded by thousands, to whom it was permitted to spit forth 
 their venom, and infest me by all possible methods, yet without 
 being al>le to hurt a single hair of my head, so secure was I unde? 
 the Lord's protection From so many years' experience I have 
 been thoroughly instructed concerning the world of spirits and 
 its nature, as well as with that of the spiritual warfare which 
 the regenerate must needs undergo, in order to attain the felicity 
 of eternal life. But as no one can be properly instructed in
 
 69—64.] GENESIS. 29 
 
 guch subjects bv a general deseription, so as to be!ie\i' tliciii 
 with an undoubting faith, it is projxjsed, bv the divine mercy 
 of the Lord, to rebate the particuhirs in the following pages. 
 
 60. Verse 31. And God saw every thing that he lead made^ 
 and hehold. it was very good. And the evening and the morning 
 were the sixth day. This state is called ve'vy good., the forn.er 
 being merely called good: because now the things which are ol 
 faitli make one with those which are of love, and thus a nuir 
 riage is effected between what is spiritual and what is celestial. 
 
 61. All things relating to the knowledges of faitli are called 
 spiritual, and all which are of love to the Lord and our neighbor 
 celestial ; the former belong to man's understanding, the latter 
 to his will. 
 
 62. The times and states of num's regeneration in geneial 
 and in particular, are divided into six, and are called the (hiys 
 of his creation : for by degi-ees lie is elevated from a state in 
 which he possesses none of the <[ualities which properly consti- 
 tute a man, until by little and little he attains to the sixth day, 
 in which he becomes an image jf God. 
 
 63. During this period the Lord fights continually for him 
 against evils and falses, and by combats confirms him in the true 
 and the good. The time of warfare is the time of the Lord's 
 operation, wherefore the regenerate person is called by the \)vo- 
 Y>\\Qi'S,theworhoftheJi7igersofGod: and he resteth not until 
 love becoraes his ruling principle, and then the combat ends. 
 When the work is so far perfected, that faith is conjoined to 
 love, it is then called very good., because then the Lord acts upon 
 man as his liJcsness. At the close of the sixth day the evil spirits 
 depart, and the good succeed in their place, when man is intro- 
 duced into heaven, or the celestial paradise, which is the subject 
 of the following chapter. 
 
 64. THIS then is the internal sense of the ^yord., — its very 
 essential life., xohich does not at all appear in the sense of the 
 letter ; hut the arcana contained therein are so numerous., that 
 volumes would, not suffice for their explicatiqn. Here only a very 
 few things are related., yet enough to show that it treats of regen- 
 eration., and that regeneration proceeds from the external man 
 to the internal. It is thus the angels p>erceive the Word. They 
 know nothing of the letter., not even what a single expressio7i 
 proximately sig/iifes, much less the names of countries., cities, 
 rivers, and persuns, whicJt occur so frequently in the histm^ical 
 and prophetical jmrts of the Word. They only have an idea of 
 the things signijied by the loords and names / thus hy Adam in 
 Paradise they understand the Most Ancient Church., not indeed
 
 30 GENESIS. [Chap i, 
 
 as a Churchy hut as to its faith in the Lord. By Noali they 
 understand the Church remaining with the descendants of the 
 Most Ancient CJiurch^ and continued till the time of Ahram ; Ijy 
 Abraham^ never that individual^ hut a saving faith which he 
 rejpresented., and so in other iiistances — t?ius they have a ^>erce^- 
 tion of things spiritual and celestial., altogether abstracted fnmi 
 words and names. 
 
 65. Certain sjnrits who were taken up to the entrance oj" 
 heaven^ and conversed with me front thence whilst I was reading 
 the Word.^ said., that they did not understand any thing of the 
 vjord., or of the letter^ but only whcd was signified thei'chy in 
 the proximate interior sense, which they described as so beatdi- 
 ful, following in such order, and affecting them so powerfully, 
 that they called it glory. 
 
 QQ. There are in general four different styles in which tJie 
 Word is written. The first was in use in the Most Ancient 
 Church, whose method of expressing themselves was such, that 
 when they mentioned earthly and woHdly things, they thought of 
 the spiritual a/nd celestial things which they represented, so that 
 they not only exprressed thevnselves by representatives, but also 
 reduced their thoughts into a hind of series, as of historical par- 
 ticxdars, in order to give them more life / and in this they found 
 their greatest delight. This style is meant when Hannah pro- 
 pJiesied, saying, " Speak ye whcd is high, high, let ichat is 
 ancient come forth from your moxdh^'' (1 Sam. ii. 3.) Such 
 representatives are called by David, dark sayings of old [euig- 
 mata ab antiqiiitate], (Psalin Ixxviii. 2, &c). From the fos- 
 terity of the Most Ancient Church, Moses received whcd he wrote 
 concerning the creation, the garden of Eden, &c., down to the 
 time of Abram. The second style is the historical, occurring in 
 the books of Moses from the time of Alrrani, and afterwards in 
 those of Joshua,, Judges, Samuel, and Kings, in which the his- 
 torical facts actually occurred as they are related in the letter, 
 although all and each of them contain things altogether different 
 in the internal sense, of which, by the divine mercy of the Lord, 
 we shall speak in order in the following 2)(iges. 2he tiiikd style 
 is the pi'ojjhetical, which took its rise from that which icais ^o 
 highly venerated ii} the Most Ancient CJiurch. This style, how- 
 ever, is not connected, and in ap)p)earance historical, like tlie Most 
 Ancient, but broken and interi'upted, being scarcely ever inteln- 
 gible except in the internal sen^se, — in which are contained the 
 greatest alcana, succeeding each other in a beautifd and orderly 
 connection, and relating to the external and internal man, the 
 va/rious states of the church, heaven itself, and in their inmost to 
 the Lord. The fourth style is that of the Psalms of David, 
 which is intermediate between the prophetical style and that of 
 common speech. Jlere, the Lmd is treated of in the intermu 
 a«nae in trie person of David as a king.
 
 •6—70.] GENESIS. 81 
 
 GENESIS. 
 
 0![IAPTER THE SECOND. 
 
 67. IT hamng heen granted me^ hy the divine me') cy yf thf> 
 Lord^ to I'/n^w the internal sense of the Wo7'd, in which m e coti- 
 tained the deepest arcana^ such as never heretofore have coiae to 
 the knowledge of any person^ nor can come^ unless the nature of 
 the other life he hiiown / for the major part of what is contained 
 in the internal sense of the Word describes and involves what 
 relates to it ; therefore it is allowed me to disclose what I home 
 heard, and seen during the communications which^ now for several 
 yeam.^ have heen permitted me with spirits and angels. 
 
 f)8. I am well aware that many persons will insist that it is 
 im i)oss%ble for any one to converse with spirits and angels during 
 his Vfe in the hody / 7nany^ that such intercourse must he mere 
 fancy and illusion / some., that I have invented such relations in 
 order to gain credit ; whilst others will Tnake other objections / 
 for all these., Jioivever^ I care not., since I have seen, heard, arid 
 had sensihle experience of what I am about to declare. 
 
 69. Mail IS created hy the Lord, so that dtcring his life in 
 the body, he is capable of conversing with spirits and angels, as 
 indeed occurred in the most ancient times / for, being a spirit, 
 clothed with a body, he is one with them. But, because in p>ro- 
 cess of tione, manhind so immersed themselves in corporeal and 
 worldly things, caring for almost nothing else, the way to effect 
 this became closed / nevertheless it is again opened as soon as 
 bodily things are removed, and then man is introduced amongst 
 spirits, and associates loith them. 
 
 70. It being permitted me to relate what I have, during several 
 years^ heard and seen in the spiritual xoorld, I shall begin with 
 shovnng the state of man when rising from the dead, or in loJiat 
 way he passes from the life of the body into the life of eternity. 
 For that I might hioio that man lives after death, it has been 
 granted me to speak and converse with several persons with whom 
 I hojd been acquainted during their life in the body, and this not 
 merely for a day or a week, but for months, and in some instances 
 for nearly a year, as I had been used to do here on earth, lliey 
 were greatly surprised, that they themselves, during their life in 
 the body, had lived, and that many others still live, in such a 
 state of unbelief concerninq a future Ufe, when nevertheless there 
 intervenes but the space of a few days between the decease of the 
 body and their entrance into another world,— for death is a con 
 tinuatio7i of life.
 
 32 (iEKESIS. [CHAr. 'i. 
 
 71. But^ as stick relations would he scattered and unconnected^ 
 v)ere they inserted 'with the eocpUcation of the text of the Word^ 
 I propose ^ hy the divine mercy of the Lord, to adjoin them in 
 order, as a sort of jpreface and conclusion to each chajpter^ ex- 
 cept where they are incidentally introduced. 
 
 72. How, therefwe, man is raised from the dead, and enteric 
 into the life of eternity, it is permitted rrte to state at the end oj 
 this chapter. 
 
 CHAPTER 11. 
 
 1. AND the heavens and the earth were finished, and ali 
 the host of them. 
 
 2. And on the seventh day God finished his work wliich he 
 had made ; and he rested on the seventh day from all his work 
 which he had made. 
 
 3. And God blessed the seventh day, and sanctified it; be- 
 cause that in it he rested from all his work, which God in mak- 
 ing created. 
 
 4. These are the nativities of the heavens and of the earth, 
 when he created them, in the day in which Jehovah God made 
 the earth and the heavens. 
 
 5. And tliere was no shrub of the field as yet in the earth, 
 and there was no herb of the field as yet put forth, because 
 Jehovah God had not caused it to rain upon the earth. And 
 there was no man to till the ground. 
 
 6. And he made a mist to ascend upon the earth, and watered 
 all the faces of the ground. 
 
 7. And Jehovah God formed man [of] the dust of the 
 ground, and breathed into his nostrils the breath of lives, and 
 man became a living soul. 
 
 8. And Jehovah God ])lanted a garden eastward in Eden, 
 and there he jnit the man whom he had formed. 
 
 9. And out of the ground made Jehovah God to grow every 
 tree that is pleasant to the sight, and good for food ; the tree ol 
 lives also, in the midst of the garden ; and the tree of the know- 
 ledge of good and evil. 
 
 10. And a river went out of Eden to water tlie garden, and 
 from thence it was parted, ami became into four heads. 
 
 11. The name of the first is l*ison ; that is it wliich com- 
 passeth the wiiole land of Ilavilah, where there is gold. 
 
 12. And the gold of that land is good ; there is bdellium 
 and the onyx-stone. 
 
 13. And the name of the second river is Giiion ; the same 
 IB it that comj)a8seth the whole iand of Ethiopia [Cuhh]. 
 
 14. And the name of the third river is Iliddekel ; that is it
 
 71— »U.J GENESIS. 33 
 
 which goefii ei»stward towards Assyria ; and the fourth river is 
 Euphrates. 
 
 15. And Jehovah God took the man, and placed him in the 
 garden of Eden, to till it and take care of it. 
 
 16. And Jehovah God commanded the man, saying, Of 
 every tree of the garden eating thou may est eat. 
 
 17. But of the tree of the knowledge of good and evil, thou 
 shalt not eat of it ; for in the day that thou eatest thereof, dying 
 thou shalt die. 
 
 THE CONTENTS. 
 
 73. WHEREAS man from being dead is made spiritual, so 
 from being spiritual he is made celestial, as is now treated of, 
 verse 1. 
 
 74. The celestial man is the seventh day^ on which the Lord 
 rests^ verses 2, 3. 
 
 75. The scientific and rational [principle] of the celestial 
 man is described by the shnib and the herh growing out of the 
 ij round., watered with tnist., verses 5, 6. 
 
 76. His life, by the hreath of lives breathed into him. 
 \'erse 7. 
 
 77. Afterwards his intelligence by the garden in Eden east' 
 loard I in which trees jjleasant to the sight are the perceptions of 
 UMith, and trees good for food the perceptions of good. Love is 
 described by the tree of lives ; faith, by the tree of knowledge^ 
 verses 8, 9. 
 
 78. His wisdom is described by the river in the garden ; 
 iience i\xii four rivers., the first of which is goodness and truth, 
 and the second., the knowledge of all things belonging to good- 
 ness and truth, or to love and faith, which are of the internal 
 man ; the third is reason, and the fourth is science, which are 
 of the external man : all are from wisdom, and wisdom is from 
 love and faith towards the Lord, verses 10 — 14. 
 
 79. The celestial man is such a garden.: but inasmuch as 
 the garden is the Lord's, it is granted him to enjoy all those 
 things, but not to possess them as his own, verse 15. 
 
 SO. He is also permitted to acquire a knowledge of what is 
 good and true, by means of every perception derived from the 
 Lurd ; but he must not do so from himself and the world, nor 
 inquire into the mysteries of faith through the medium of his 
 senses, or from science, as in such a case the celestial principle 
 is destroyed, verses 16, 17.
 
 34 • GENESIS. . [Chap ii 
 
 THE INTERNAL SENSE. 
 
 81, THIS chapter treats of the celestial man, as the pre 
 ceding one did of the spiritual, who was formed out of the dead 
 man. Bu-t as it is unknown at this day what is meant by the 
 celestial, inan^ and scarcely what by the sjnritual^ and the dead 
 raan, it is permitted me briefly to relate the nature of eacli, that 
 tliey may be known. J^irst, then, a dead man acknowledges 
 nothing to be true and good, but what belongs to the body and 
 the world, and this he adores. A spiritual man acknowledges 
 spiritual and celestial truth and good : but he does so Irom a 
 principle of faith, which is likewise the ground of his actions, 
 and not from love. A celestial 7nan believes and perceives spir- 
 itual and celestial truth and good, acknowledging no other faith 
 but what has its ground in love, from which also he acts. 
 Secondly I the ends which influence a dead man regard only 
 corporeal and worldly life, nor does he know what eternal life 
 is, or what the Lord is, or should he know^ he does not helieve. 
 The ends which influence a sjpiritual man regard eternal life, and 
 thereby the Lord. The ends which influence a celestial unan 
 regard the Lord, and thereby his kingdom and eternal life. 
 Thirdly ', a dead man^ when he is engaged in spiritual combats, 
 most commonly yields in them, and when he is not in combat, 
 evils and falses have the dominion over him, and he is their 
 slave. The restraints by w^hich he is bound are merely external, 
 as the fear of the law, the loss of life, of wealth, of gain, and 
 of reputation which he values for their sake. TJie spiritual 
 man is engaged in spiritual combats, but is always victorious : 
 the bonds by which he is restrained are internal, and are called 
 the 7-estraints of conscience. The celestial man is engaged in no 
 combats, and when assaulted by evils and falses, he contemns 
 them, and is therefore called a conqueror. He is apparently 
 influenced by no restraints, but is free; the restraints which 
 operate upon him are not apparent, — they are the perceptions 
 of goodness and truth. 
 
 82. Verse 1. And the heavens and the earth were finished^ 
 and all the host of them,. By these words is meant tluit man 
 is now reiulered so tar spiritual, as to have become the sixth 
 day ; Jceaven is his internal man, and earth his external ; the 
 host of them, are love, faith, and tlie knowledges thereof, which 
 were previous.ly signified by the great luminaries and the stairs. 
 Tlie internal nuin is called heaven., and the external earth., as is 
 evident from the })assages of the Word already cited in the 
 preceding chapter, to which nuiy be added the following from 
 Isaiah : "I will make a man more lare than solid gold, even a 
 man than tiie precious gold of Opliir; therefore 1 will shake 
 the heavens with terror, and the earth shall remove out oi her 
 place." (xiii. 12, L3 ) And again: "Thou forgettest Jehovah
 
 81—851 GENESIS. 36 
 
 thy maker, that stretched fortli tlie heavens^ and laid the foun- 
 dations of the earth; but I will put my words in thy mouth, 
 and I will cover thee in the shadow of my hand, that I may 
 stretch out heaven^ and lay the foundation of the earth^'' (li. 
 13, 16.) From these words it appears, that both heaven and 
 ■earth are predicated of man ; for although they refer primarily 
 to the Most Ancient Church, yet the interiors of the Word are 
 of such a nature, that whatever is said of the church may also 
 be said of every indivichial member, who, unless he were a 
 church, could not possibly be a part of the church, as he who 
 is not a temple of the Lord, canriot be wdiat is signified by the 
 temple, namely, the church and heaven. It is for this reason 
 that the Most Ancient Church is called man in the singulai- 
 number. 
 
 83. Tlie heavens and the earth and all the host of them are 
 said to \i% finished., when man completes the sixth day, for then 
 faith and love make a one. In this state love and not faith, or, 
 in other words, the celestial principle, and not the spiritual, 
 begins to rule; and thus he becomes a celestial man. 
 
 84. Verses 2, 3. And on the seventh day God ended his 
 work which he had made / and he rested on the seventh day from, 
 all his loorJc which he had made. And God hlessed the seventh 
 ■day., and sanctified it ,' hecattse that in it he rested from all his 
 work lohich God in making created. The celestial man is tlie 
 ■seventh r^ay, which, as the Lord operated during the six days, is 
 called his work ; and because all combat tlien ceases, the Lord 
 is said to rest from all his work. On this account the seventh 
 day was sanctified., and called the sabbath, from a Hebrew word 
 signifying rest; and thus man was created, formed and made, as 
 is plainly discoverable from the words tliemselves. 
 
 85. That the celestial man is the seventh day., and that the 
 seventh day was therefo're sanctified., and called the sabbath, are 
 arcana which have not hitherto been discovered. For none have 
 been acquainted with the nature of the celestial man, and few 
 <yii\j with that of the spiritual, which as a necessary consequence 
 of this ignomnce has been confounded with the celestial, not- 
 withstanding the great difference which we have seen to exist 
 between them; as may be seen n. 81. With respect to the 
 seventh day., and to the celestial man being tlte seventh day, or 
 the sabhath, it is plain from this, that the Lord himself is the 
 sabbath ; wherefore he says, '' The Son of Man is Lord also of 
 the sahhath^'' (Mark ii. 27;) which words imply that the Lord 
 is man himself, and the sabbath itself. His kingdom in the 
 heavens and on the earth is called from him, a sahhath, or 
 eternal peace and rest. The Most Ancient Church, which is 
 here treated of, was the sabhath of the Lord above all that suc- 
 ceeded it. Every subsequent inmost church of the Lord is also 
 €L .mhbath ; and so is every regenerate person when he becomes
 
 36 GEWKSIS. [Chap, ii 
 
 celestial, because lie is a likeness of the Lord. Six days of 
 combat or labor always precede this sahhath. Theee things 
 were represented \n the Jewish churcli by the days of. lahor^ 
 and by the seventh day^ which was the sahhath^ for in that 
 church there was nothing instituted which was not representative 
 of the Lord, and of his kingdom. The like was also represented 
 by the ark when it went forward, and when it rested, for by its 
 going forward in the wilderness were represented combats and 
 temptations, and by its rest a state of peace ; wherefore, when 
 it set forward, Moses said, "Rise up, Jehovah, and let thine 
 enemies be scattered ; and let them that liate thee flee before 
 thy faces. And when it rested, he said. Return, Jehovah, unto 
 the myriads of thousands of Israel," (Numb. x. 35, 36.) It is 
 there said of the ark that it went from the mount of Jehovah 
 "to search out a rest for them," (\erse 33.) The rest of the 
 celestial man is described by the sahhath in Isaiah : " If thou 
 turn away thy foot from the sahhath^ from doing thy pleasure 
 on my holy day, and call the sahhath a delight, the holy of 
 Jehovah, honorable ; and shalt honor him, not doing thine own 
 ways, nor finding thine own pleasure, nor speaking thine own 
 words ; then shalt thou be delightful to Jehovah the Lord, and 
 I will cause thee to ride upon the high places of the earth, and 
 feed thee with the heritage of Jacob," (Iviii. 13, 14.) Such is 
 the quality of the celestial man, that he acts not according to 
 his own desire, but conforms his wishes to the good pleasure of 
 the Lord. Thus he enjoys peace and internal felicity, here 
 expressed by riding wpon the high jylaces of the earth] and at 
 the same time tranquillity and external delight, which is signi- 
 fied by feeding on the hermitage of Jacoh. 
 
 86. The spiritual man, who is made the sixth day when he 
 begins to be celestial, which state is here first treated of, is the 
 evening of the sahhath^ represented in the Jewish church by the 
 sanctification of the sahhath from the evening. The celestial man 
 is the morning to be spoken of presently. 
 
 87. Another reason why tiie celestial man is the sahhath^ or 
 rest^ is, because all combat ceases when he becomes celestial. 
 Then evil spirits retire, and good ones approach, as well as ce- 
 lestial angels; and when these are present, evil spirits cannot 
 possibly remain, but flee far away. And since it was not the 
 man himself who carried on the combat, but the Lord alone for 
 man, it is said that the Lord rested. 
 
 88. When the s[)iritual man becomes celestial, he is called 
 the work of God., because the Lord alone has fought for him, 
 and created, formed, and made him : wherefore it is here said, 
 God ended his work on the seventh day^ and twice, that he rested 
 from all h/is vxrrk. By the proi)het8 he is repeatedlv called the 
 work of the hands andjingers ofJehov((h / as in Isaiah, s[)eaking 
 ct" the regenerate man: "Thus saith Jehovah, the Holy One oJ
 
 86— !Kt.J GENESIS. 37 
 
 Israel, and Ins Maker, Ask me of things tt) come, conceiuing 
 my sons, and concerning the work of fny hands command ye me, 
 I have made the earth, and created man upon it ; I, even my 
 hands have stretched out the lieavens, and all their host liave I 
 commanded. For thus saith Jehovah creating the heavens^ God 
 \\\n\'s,^i forming the ea/rth andmahing it', he is establishing it, hu 
 created it not a vacuity, he formed it to be inhabited. I am 
 Jehovah, and there is no God else beside me," (xlv. 11, 12, 18, 
 21.) Hence it is evident that the new creation, or regeneration, 
 is the work of the Lord alone. The expressions, to create^ to 
 form^ and to make^ are sutficiently distinct in their application, 
 both in the above passage " creating the heavens, /brymw^ the 
 earth, and inaking it," and in other places in the same prophet, 
 as, "Every one that is called by my name, I have created him 
 for my glory, I \i^\Q, formed him, I also have made him," (xliii. 
 7 ;) and also both in the preceding and in this chapter of Genesis, 
 as in the passage before us : He rested from all his work which 
 God in making created. So, likewise, whenever the Lord is 
 called Creator., or Former., or Maker., each term always involves 
 a distinct idea in the internal sense. 
 
 89. Verse 4. These are the nativities of the heavens atid of 
 the earth., when he created them in the day in which Jehovah God 
 made the earth and the heavens. The nativities of the heavens 
 and of the earth are the formations of the celestial man. This 
 formation is here treated of, as is very evident from all the par 
 ticulars which follow, as that no herb had as yet sprung forth, 
 that there was no man to till the ground, as well as that Jehovah 
 God formed man, and afterwards, that he made every beast and 
 l)ird of the heavens, of whose formation mention was made in 
 the foregoing chapter ; from all which it is manifest that another 
 jnau is here treated of. This is, however, still more evident 
 from this circumstance, that now the Lord is first called Jehovah 
 God, whereas in the preceding passages, which treat of the 
 spiritual man, he is called singly God, and, further, that the 
 ground and the field are here treated of, whilst, in the preceding 
 passages, it is only called earth. In this verse also heaven is 
 first mentioned before earth, and afterwards earth before heaven ; 
 the reason of which is, that earth signifies the external man, 
 and heaven the internal, and in the spiritual man refornuition 
 begins from the earth, or the external man, while, in the celes- 
 tial man, which is here treated of, it begins from the internal 
 man, or from heaven. 
 
 90. Verse 5, 6. And there was no shrub of the Jit Id as yet 
 in the earth, and there wasTW herh of the field as yet -^ut forth, 
 because Jehovah God had not caused it to rain upon the earthy 
 and there was no man to till the ground. And he made a mist to 
 ascend from the earth, and xoatered all the faces of the ground. 
 By the. shrub of the field and the herb of the fi^ldsiVQ meant in
 
 38 GENESIS. [Chap, ii 
 
 general all tliat his external man produces. Th(i external man 
 is called earth vliiht he remains spiritual ; but gioiind and also 
 field when he becomes celestial. Rain^ which is soon after called 
 viist^ is the tranquillity of peace when the combat ceases. 
 
 91. Unless, how^ever, the state of man be known, when 
 from being spiritual he is made celestial, it is impossible to have 
 any perception of what is here implied, in consequence of their 
 being interior arcana. Whilst he is spiritual, the external man 
 is not yet reduced to such obedience as to be willing to serve the 
 internal, hence there is warfare ; but when he becomes celestial, 
 then the external man begins to comply with and serve the 
 interna], wherefore the combat ceases, and hence arises tran- 
 quillity, see n. 87. This tranquillity is signified by rain and 
 inist^ for it is like a vapor, with which the external man is 
 watered and bedewed from the internal ; it is this tranquillity, 
 the offspring of peace, which produces what are called the shryh 
 of the field and the herb of the fields which are, specifically, 
 rational and scientific principles from a celestial-spiritual origin. 
 
 92. What the tranquillity of peace of the external man, 
 on the cessation of combat, Mdien he is no longer disturbed 
 by evil desires and false suggestions is, can only be known 
 to those who are acquainted with the state of peace. This 
 state is so delightful, as to exceed every idea of deliglit : it 
 is not only a cessation of combat, but it is life proceeding from 
 interior peace, and aflfecting the external man in such a manner 
 as cannot be described ; the truths of faith, and the good aifec- 
 tions of love, which derive their life from the delight of peace 
 then come into existence. 
 
 93. The state of the celestial man, gifted with the tran- 
 quillity of peace, created hy rain^ and delivered from the slavery 
 of what is evil and false, is thus described by the Lord in Ezekiel : 
 " I v.'ill make with them a covenant o'i jpeace^ and will cause the 
 evil wild beast to cease out of the land, and they shall dwell 
 safely in the wilderness, and sleep in the woods; and I will 
 make them and the places round about my hill a blessing; and 
 I will cause the shower to come down in his season ; there shall 
 be sjiowers of blessing. And the ti-ee of the field shall yield her 
 fruit, and the earth shall yield her increase, and they shall be 
 upon the ground in their confidency, and shall know that I am 
 Jehovah, when I have broken the bands of their yoke, and de- 
 livered them out of the hand of those that served themselves of 
 them. And ye my flock, the flock of my ])asture, ye are a man, 
 and I am your God," (xxxiv. 25 — 27,31.)" This is effected on the 
 third day, which in the Word signifies the same as the seventh 
 day, as is thus declar ;d in Tlosea; "After two days will he 
 revive us ; in the third day he will raise us up, and we sfiall live 
 in his sight; and we shall know, and shall follow on to know 
 Jehovah: his going forth is pi-epared as the morning, a*' d h«
 
 ^l--97 GENESIS. 3'J 
 
 shall come unto us us the ram, as the eveniiig rain watering 
 the earth," (vi. 2, 3.) It is compared to the hud of tJie fields 
 as is declared by Ezekiel, when speaking of the ancient church : 
 " I have caused thee to multiply as the hud of the fields and 
 thou hast increased and waxen great, and thou art come to 
 excellent ornaments," (xvi. 7.) And also to a branch of the 
 plantations, and to the work of the hands of Jehovah God, 
 (Isaiah Ix. 21.) 
 
 94. Verse 7. And Jehovah God formed tnan dust oj the 
 ground, and hreathed into his nostrils the breath of lives ^' and 
 man became a living soul. To form man dust of the ground, is 
 to form his external num, which before was not Tnan , for it is 
 said (vei'se 5,) that there teas no ma?i to till the ground. To 
 breathe into his nostrils the breath of lives,h to give him the life 
 of faith and love; and by manbecame a living soul is signified, 
 that his external man was also made alive. 
 
 1K">. The life of the external man is here treated of; the life 
 of his faith or understanding in the two former verses, and 
 the life oi'' his love or will in this verse. Hitherto the external 
 man has been unwilling to yield to and serve the internal, being 
 •engaged in a continual combat with him, and therefore, properly 
 speaking, the external was not then a man. Now, hcjwever, 
 being nuide celestial, the external begins to comply with and 
 serve the internal, and in this case becomes a man, being so ren- 
 dered both by the life of faith and the life of love. The life of 
 faith prepares him, but it is the life of love which causes him to 
 be a man. 
 
 9(J. It is said that Jehovah God breathed into his nostrils^ 
 concerning which expression it is to be observed, that in old 
 time, and in the Word, by nostrils was understood whatever 
 was grateful in consequence of its odor, which signifies per- 
 ception. On this account it is repeatedly written of Jehovah, 
 that he smelted an odor of rest from the burnt-offerings, and 
 from those things which represented him and his kingdom ; and 
 as the things relating to love and faith are most grateful to him, 
 it is said that he breathed the breath of lives through the nostrils / 
 hence the anointed of Jehovah, or the Lord, is called the breath 
 of the nostrils, (Lament, iv. 20.) This also the Lord himsell 
 signified by breathing on his disciples, as it is written in John, 
 *' He breathed on \theni\, and saith unto them. Receive ye the 
 Holy Spirit,'' (xx. 22.) 
 
 'J7. The reason why life is described by breathing and by 
 hrea.th, is, because the men of the Most Ancient Church j)er- 
 ceived states of love and of faith by states of respiration, which 
 were successively changed in their posterity. Concerning this 
 respiration nothing can as yet be said, inasmuch as it is a subject 
 at this day altogether unknown, nevertheless the most ancient 
 people had a perfect knowledge of it, as those also have who
 
 40 GENESIS. [Chap, ii, 
 
 are in another lite, although there is not a single person on earti» 
 at present who is at all acquainted with it : it was on this account 
 that they compared sjnrit or life to wind. The Lord also applies 
 the same comparison, when speaking of the regeneration ot 
 man, in John:* "The wind bloweth where it listeth, and thou 
 hearest the sonnd thereof, but canst not tell whence it cometh, 
 or whither it goeth ; so is every one that is born of the Spirit^'' 
 (iii. 8.) So in David : " By the word of Jehovah were the heav- 
 ens made, and all the host of them by the hreatli of his mouth," 
 (Psalm xxxiii. 6 ;) and again : "Thou takest away their breathy 
 they die, and return to their dust; thou sendest forth thy sjnrit., 
 they are created, and thou renew^est the face of the earth," 
 (Psalm civ. 29, 30.) Breath is used for the life of faith and of 
 love, as appears from Job : "There is a spirit in man, and the 
 inspiration of the Almighty giveth them understanding," (xxxii. 
 8.) Again, in the same : " The xS^^W^ of Gud hath made me, 
 and the hreath of the Almighty hath given me life," (xxxiii. 4.) 
 
 98. Verse 8. And Jehovah God planted a gardt^i eastward 
 in Eden., and there he put the man whom he had formed. By a 
 garden is signified intelligence, by Eden., love, by the east., the 
 Lord : consequently, by the garden of Eden eastward., is signified 
 the intelligence of the celestial man, which flows in by love from 
 the Lord. 
 
 99. Life, or the order of life, with the spiritual man, is so 
 ordained, that although there is an influx from the Lord into 
 the intellectual, rational, and scientific principles of his mind, 
 through the medium of faith, yet there is an aj^pearance, arising 
 from the opposition of the external to the internal man, as if 
 intelligence did not flow from the Lord, but was derived from 
 himself, by means of scientific and rational acquirements. But 
 life, or the order of life, with the celestial man is such, that the 
 Lord flows in by love, and by faith originating in love, into his 
 intellectual, rational, and scientific princii3les ; and as there is 
 no strife between the internal and external man, he perceives 
 that this is so. Thus order, which is as yet inverted wnth the 
 spiritual man, is restored with the cel'^stial, and this order, or 
 man., is called a garden in Eden eastioard. The garden in Eden 
 eastward planted hy Jehovah God., is, in a supi-eme sense, the 
 Lord; in its inmost sense, which is al"o,the universal sense, it 
 is the kingdom of the Lord, or heaven, in which man is placed 
 when he becomes celestial. Such is then his state liiat he is as- 
 sociated with angels in heaven, and is, ao it were, one with them ; 
 for man was so created, that he may be in heaven at the same 
 time that he is living on earth. In tliis state all his thoughts 
 and ideas of thoughts, yea liis worda and actions, are open, 
 containing in them a celestial and spiritual principle; and they 
 
 * The original word Tlvtviia means botli wind, breath, and spirit, and in this very 
 paseiigu is translated vihul at the beginniiig and spirit at tlie end of the verse. — H. B
 
 98-1'j4.] GEXESIS. 4J 
 
 are open even from the Lord, for there is in eacn the life of the 
 Lord, which causes it to have perception. 
 
 1(»0. That a garden signifies intelligence, and Eden love, 
 a])i)ears also from Isaiah: '•'Jehovah will comfort Zion, he will 
 comfort all her waste places, and he will make her wilderness 
 like Eden^ and her desert like the garden of Jehovah i joy and 
 gladness shall be fomid therein, confession and the voice of 
 melody," (li. 3.) In this passage, wilderness^ joy^ and confes- 
 sioii.uve terms expressive of the celestial things of faith, or such 
 as relate to love; but desert, gladness, and the voice of melody, 
 have reference to the spiritual things of faith, or such as Ijelong 
 to the understanding. The former have I'elation to Eden, the 
 latter to garden / for with this prophet two expressions constantly 
 occur concerning the same thing, one of which signifies celestial, 
 and the other spiritual things. What is further signified by the 
 garden in Eden, may be seen in what follows at verse 10. 
 
 101. That the Lord is the east, appears also throughout the 
 Word, as in Ezekiel : " Afterward he brought me to the gate, 
 even the gate that looketh towards the east, and behold, the 
 glory of the God of Israel came from the way of the east ; and 
 his voice was like the voice of many waters, and the earth shined 
 with his glory," (xliii. 1, 2, 4.) It was in consequence of the 
 Lord's being the east, that a holy custom prevailed in the repre 
 sentative Jewish Church, before the building of the temple, oi 
 turning their faces towards the east when the}' prayed. 
 
 102. Verse 9. And out of the ground made Jehovah God to 
 grow every tree that is pleasant to the sight, and good for food i 
 the tree of lives also, in the midst of the garden, and the tree of 
 the knowledge of good and evil. A tree signifies perception ; a 
 tree pleasant to the sight, the percej^tion of truth ; a tree good 
 for food, the perception of good ; the tree of lives, love, and 
 faith thence derived ; the tree of the knowledges of good amd 
 evil, faith derived from the sensual principle, or science. 
 
 103. The reason why trees here signify perceptions, is, be- 
 cause the celestial man is treated of; but it is otherwise when 
 speaking of the spiritual man, for the subject determines the 
 pi'edicate. 
 
 104. At this day it is unknown yvhsii perceptiori is. It is a 
 certain internal sensation communicated by the Lord alone, as 
 a means of discovering the true and the good, and it was best 
 known to tlie Most Ancient Church. This perception is so per- 
 fect with the angels, that they thence both may know and have 
 known, what is true and good, what from the Lord, and what 
 from themselves ; and also the quality of a stranger, at once on 
 his arrival, and irom a single idea of him. The spiritual man 
 does not ] (.>>e88 perception, but conscience only; a dead man 
 lias not e' en conscience, and the generality of persons do nol 
 know what conscience is, still less what \s perception.
 
 42 GENESIS. [Chat. ii. 
 
 105. Tke trte of lives is love, and faith thence derived ; in 
 the midst of the garden^ is in the will of the internal man. The 
 will, which in the Word is called the hearty is the primary pos- 
 session 01 the Lord with every man and angel. Bnt as no one 
 can do good of himself, the will or the heart is not of man, 
 althongh it is predicated of man ; cupidity, which he calls will, 
 is of man. Since then the will is the midst of the garden^ where 
 the tree of lives is placed^ and man has no will, but mere cupid- 
 ity, therefore the tree of lives is the mercy of the Lord, frijn^ 
 whom all love and faith, consequently all life, proceed. 
 
 106. But the nature of the tree of the garden^ or perception ; 
 of the tree of lives^ or love and the faith thence derived ; and 
 of the tree of hnowledge^ or faith originating in the sensual 
 principle and science, will be shown in the following pages. 
 
 107. Verse 10. And a river went out of Eden ^ to water the 
 garden^ and from thence it was parted^ and 'became into four 
 heads. A river out of Eden signifies wisdom from love, which 
 is Eden / to water the garden., is to communicate intelligence ; 
 to be thence parted into four heads, is a descrij^tion of the intel- 
 ligence flowing from the four rivers, as follows. 
 
 108. The most ancient people, when comparing man to a 
 garden, also compared wisdom, and the things relating to 
 wisdom to rivers ^ nor did they merely compare them, for they 
 actually so called them, according to their usual mode of speak- 
 ing. This mode of comparison and of speech was afterwards 
 adopted by the prophets, as by Isaiah, where he treats of those 
 who receive faith and love : "Thy light shall arise in darkness, 
 and thy thick darkness shall be as the light of day ; and thou 
 shalt be like a watered garden, and like a spring of boater, whose 
 waters lie not," (Iviii. 10, 11.) Again, speaking of the regen- 
 erate : " As the valleys are they spread forth, as gardens by the 
 river's side; as the trees of lign-aloes, which Jehovah hath 
 planted, and as cedar-trees beside the waters,^'' (Numb. xxiv. 6.) 
 So in Jeremiah : " Blessed is the man who trusteth in Jehovah ; 
 he shall be as a tree planted by the waters, and that spreadeth 
 out her roots by the river, (xvii. 7, 8.) In Ezekiel the regen- 
 erate are not only compared to a ga/rden and a tree, but are so 
 called, as in the following passage : " The waters made her to 
 grow, the deep set her up on high, the river running round 
 about her plant, and the toaters sent out her streams to all 
 the trees of the field ; she was made beautiful in her greatness, 
 in the length of her branches, for her root was by many waters. 
 The ceda/rs in the garden of God could not hide her ; the^-^'^^ 
 wei'e not like her boughs, and the chestnut-trees were not like 
 her branches : nor was any tree in the garden of God equal to 
 her in her beauty ; I have made her beautiful by the multitude 
 of her branches, and all the trees of Eden that were in the ga/rdtm 
 of God envied her," (xxxi. 4, 7 — 0.) From these passages it is
 
 105—111.] GENESIS. 43 
 
 evident that wlieii the most ancient people compared man, or 
 the things in man, to a garden^ tliey adjoined also xoaters 
 and rivers by which he might be watered ', and that by waters 
 and rivers they understood such things as would make him 
 increase. 
 
 109. That wisdom and intelligence, although they appear in 
 man, are of the Lord alone, as above observed, is plainly de- 
 (blared by similar representatives in Ezekiel : " Behold, '2^j«^('r6 
 issuing out from under the threshold of the house eastward ; fur 
 the face of the house is the east j and he said. These waters go 
 out to the border towards the east, and they descend upon the 
 .plain and come to the sea; which being brought forth into the 
 sea, the waters shall be healed ; and it shall come to pass that 
 every living soul which creepeth, whithersoever the water of the 
 rivers shall come, shall live. And by the river upon the bank 
 thereof, on this side and on that side, shall grow all trees for 
 meat^ whose leaf shall not fade, neither shall the fruit thereof 
 be consumed ; it shall bring forth new fruit according to his 
 months, because their waters issued out of the sanctuary, and 
 the fruit thereof shall be for meat, and the leaf thereof for 
 medicine," (xlvii. 1, 8, 9, 12.) Here the Lord is signified by 
 the east, and by the sanctuary, from whence the waters and 
 rivers issued. In like manner in John : " He showed me a pure 
 7'iver of water of life, clear as crystal, proceeding out of the 
 throne of God and of the Lamb. In the midst of the street of 
 it, and on either side of the river was there the tree of life, which 
 bai'e twelve manner of fruits, and yielded her fruit every month ; 
 and the leaf of the tree was for the healing of the nations," 
 (liev. xxii. I, 2.) 
 
 110. Yerses 11, 12. The name of the first is Pison, that is 
 it which compasseth the whole land of Havilah, where there is 
 gold / and the gold of that land is good ; there is hdellimn and 
 the onyx-atone. The first river, or Pison, signifies the intelli- 
 gence of faith originating in love ; the land of Ilavilah the mind ; 
 gold^ good ; hdvllium and the onyx-stone, truth. Gold is twice 
 mentioned, because it signifies the good of love and the good of 
 faith from love : and hdellium and the onyx-stone are both men- 
 tioned because one signifies the truth of love, and the other the 
 truth of faith from love. Such is the celestial man. 
 
 111. It is, however, a very difficult matter to describe these 
 things according to their internal sense, for in the present day 
 no one understands what is meant by faith from love, and what 
 by wisdom and intelligence thence derived. For external men 
 scarcely know any thing but science, which they call both intel- 
 ligence, and wisdom, and faith. They do not even know what 
 love is, and many do not know what the will and understanding 
 are, and that they C(m8titute one mind ; although, each of them 
 is distinct, yea, most distinct, and the universal heaven is ar
 
 44 GENESIS. [Chap. ii. 
 
 ranged by tfie Lord in most distinct order, according to tlie 
 differences of love and faith, which are innumerable. 
 
 112. Be it known, moreover, tliat there is no wisdom which 
 is not from love, thus from the Lord ; nor any intelligence, ex- 
 cej)t from faith, thus also from the Lord ; and that there is no 
 good except from love, thus from the Lord ; and no truth except 
 from faith, thus from the Lord. AVhat are not fi'om love and 
 faith, thus from the Lord, have indeed similar names, but they 
 are spurions. 
 
 113. Nothing is more common in the Word than for the 
 CTood of v»nsdom or love to be signified and represented by gold. 
 All the gold in the ark, in the temple, in the golden table, in- 
 tlie candlesticks, in the vessels, and upon the garments of Aaron, 
 signified and represented the good of wisdom or of love. So 
 also in the prophets, as in Ezekiel : " In thy wisdom and in 
 thine intelligence, thou hast gotten thee riches, and hast gotten 
 gold and silver in thy treasures," (xxviii. 4 ;) where it is plainly 
 said, that from wisdom and intelligence are gold and silver, or 
 the good and the true, for silver here signifies the true, as it 
 does also in the ark and in the temple. Again in Isaiah : "The 
 multitude of camels shall cover thee, the dromedaries of Midian 
 and Ephah ; all those from Sheba shall come, they shall bring 
 gold and frankincense, and they shall announce the praises ot 
 Jehovah," (Ix. 6.) Thus also the wise men from the east, who 
 came to Jesus when he was born, "fell down and worshipped 
 him ; and when they had opened their treasures, they presented 
 unto him gifts; ^oZr/, and frankincense, and myrrh," (Matt. ii. 1, 
 11.) Here also gold signifies good : frankincense and myrrh, 
 grateful offerings proceeding from love and faith, which are 
 thei'efore called the praises of Jehovah. Wherefore it is said 
 in David, "He shall live, and he shall give to him of the gold 
 of Sheba ; and he shall also pray for him continually, and every 
 day shall he bless him," (Psalm Ixxii. 15.) 
 
 114. The truth of faith also is signified and represented in 
 the Word Ijy jyrmows stones^ as l)y those in the breast-]ilate ol 
 judgnjent, and on the shoulders of Aaron's ephod. In the breast- 
 {)late gold, blue, purple, scarlet double-dyed, and fine-twined 
 linen, represented such things as relate to love, and Xhi^ precious 
 stones such as are of faith from love ; as did likewise the two 
 stones of memorial on the shoulders of the ephod, — which were 
 myic-s'tones^ — set in ouches of gold, (Exod. xxviii. 9 — 22.) It 
 ifi also plain from Ezekiel, where, speaking of man possessing 
 heavenly riches, wisdom and intelligence, it is said, " Full ot 
 wisdom, and perfect in beauty, thou hast been in Eden the 
 ga/rden of God ', every jpi'ecious stone was thy ct)vering, the ruhy^ 
 the fo2)a2^ the dimnond^ the heryl^ the onyx^ and the jasper i the 
 sajp/iire^ the emerald^ and the cdrhuncle and gold, the work of 
 thy taldcts and of thy i)i})e.' , were prepared in thee in the day
 
 112—117.] GENESIS. 46 
 
 that thou wast created ', thou wast perfect in thy ways from the 
 day that tliou wast <yii\ated^'' (xxviii. 12, 13, 15.) Which words, 
 it must be evident. to every one, do not signify stones^ but the 
 celestial and spiritual [truths] of faith; yea, every particular 
 stone re})resented some essential [truth] of faith. 
 
 115. When the most ancient {»eople spoke oi lands ^ [or coun- 
 tries^'] they understood what was si<^nified by them, just as th >se 
 at the present day, who have an idea that the land of Canaan 
 and Mount Zion signify heaven, do not so much as think of 9.ny 
 country or mountain wdien those places are mentioned, but only 
 of the things which they signify. It is so here with tiie land of 
 Ilavilah^ which is mentioned again, (Gen, xxv. 18,) where it is 
 said of the children of Ishnuiel, that "they dwelt from Ilamlali 
 even unto Shm\ which is near the face of Egypt, as thou goest 
 towards Assyria." Those who are in the celestial idea, have no 
 perception here of any thing but intelligence, and what Hows 
 from intelligence. So hy to compass^ — as where it is said that 
 the river Pison compasseth the whole land of IIaA)ilah,—\\\Qy \)qv 
 ceive that io flow in is meant, and also that the onyx-stones on the 
 shoulders of Aaro7\^s ephod should he compassed m ouches ofgold^ 
 (Exod. xxviii. 11,) signified that the good of love should enter by 
 influx into the truth of fuitii ; and so in many other instances. 
 
 116. Verse 13. And, the name of the second river was Gihon / 
 the same is it that compasseth the whole land of Ethiopia \C'UsK\. 
 The second river, which is called Gihon, signifies the knowledge 
 of all tilings which are of the good and the true, or of love anv5 
 faith, and the land of Ethiopia the mind or faculty. The 
 mind is constituted of the will and the understanding : what is 
 said of the first river has reference to the will ; what of this, to 
 the understanding, to which belong the knowledges of the good 
 and the true. 
 
 117. The land of Cusli, or Ethiopia, moreover, abounded 
 with gold, precious stones, and spices, which, as was before 
 observed, signify goodness, truth, and the things thence derived 
 which ai-e agreeable to them, such as are of the knowledges of 
 love and faith, as is evident from the passages above cited (n. 
 113) from Isaiah Ix. 6; Matt. ii. 1, 11 ; David, Psalm Ixxii. 15. 
 Similar things are understood in the AVord by Cusli or Ethiopia, 
 as by Sheba, as is evident from the prophets ; thus from Zepha- 
 niali, where also the rivers of Cush are mentioned : "• In the 
 morning he will bring his judgment to Hglit ; for tiien will I 
 turn to the people with a ])ure lip, that they imxy all call iijion the 
 name of Jehovah, that they may serve him with one shoulder; 
 from the passage o\' the river's of Cush my suppliants shall bring 
 mine offering," (iii. 5, 9, 10.) And from Daniel, speaking of 
 the king of the north and of the south : " He shall rule over 
 the treasures of gold and of silver, and over all the desirable 
 things of Egypt ; and the Lijhians and the Ethiopians shall be
 
 4:6 GENESIS. [Chap. a. 
 
 under his steps," (xi. 43 :) where Egypt is put for scientifics, 
 and the Ethiopians for knowledges. So in Ezekiel : "The mer- 
 chants of Sheba (bv whom likewise are signified the knowledges 
 of faith) and Raamah, these were thy merchants — in the chief 
 of all spices, and in every precious stone, and in gold," (xxvii. 
 22.) So in David, speaking of the Lord, consequently of the 
 celestial man : " In his days the righteous shall flourish, and 
 abundance of peace even until there shall be no moon ; the kings 
 of Tarshish and of the isles shall bring presents ; the kings of 
 Sheha and Seba shall offer a gift," (Psalm Ixxii. 7, 10.) These 
 words, as is plain from their connection with the preceding and 
 subsequent verses, signify the celestial things of faith. Similar 
 things were signified by the queen of Sheba, wlio came to 
 Solomon, and proposed enigmas, and brought to him spices, 
 gold, and the precious stone, (1 Kings x. 1, 2 :) for all that is 
 contained in the historical parts of the "Word, as well as in the 
 prophets, signify, represent, and involve arcana. 
 
 118. And the name of the third river is HiddeJcel ; that is it 
 which goeth eastward towards Assyria ; and the fourth river 
 Euphrates. The river HiddeTcel is reason, or the clearness of 
 reason : Assyria is the rational mind : the ri/ver^s going eastwa/rd 
 to Assyria., signifies that perspicuity of reason comes from the 
 Lord through the internal man into the rational mind, which is 
 of the external man. Phrath^ or Euphrates., is science, which 
 is the ultimate or boundary. 
 
 119. Assyria signifies the rational mind, or the rational 
 [principle] of man, as is very evident from the prophets ; as 
 from Ezekiel : " Behold, the Assyrian was a cedar in Lebanon, 
 beautiful in the branch, and a shady grove, and high in altitude, 
 and her offshoot was among the dense [leaves] ; the waters made 
 her to increase, the depth of the waters exalted her, the river 
 running round about her plant," (xxxi. 3, 4.) The rational 
 prineij)le is called a cedar of Lebanon / the offshoot among the 
 dense [leaves'] signifies the scientifics of the memory, which are 
 thus circumstanced. This is still clearer in Isaiah : " In that 
 day shall there be a highway from Egypt to Assyria., and the 
 Assyria/n shall come into Egypt, and the Egyptian into Assyria., 
 and the Egy])tians shall serve with Assyria. In that day shall 
 Israel be the third with Egypt, and with Assyria., a blessing 
 m the midst of the land, whom Jehovah of Hosts shall bless, 
 Baying, Jjlessed be Egypt my people, and Assyria the work of 
 my hiiuds, and Israel mine inheritance," (xix. 23 — 25.") By 
 Egypt in this and other passages is signified science, by -AssyWa 
 reason, and by Israel intelligence. 
 
 120. As by P'gypt, so also b}»^ Euphrates., are signified sciences, 
 or scientifics, and also the sensual [knowledges] from which 
 scientifics are formed. This is evident from the Word by the 
 prophets, as from Micah : "Mine enemy — hath said, Where is
 
 118~124.J GENESIS. 47 
 
 Jehovah thy God ? The day in which he shall build thy walls, 
 that day shall the decree be far removed ; that day a /so he shall 
 came even to thee from Assyria^ and to the cities of Egypt, and 
 — to the river [Eaphrates]," (vii. 10 — 12.) They thus expressed 
 themselves concerning the coming of the Lord to regenerate 
 man that he might be made celestial. From Jeremiah : " What 
 hast thou to do in the way of Egypt, to drink the waters of 
 Sihor ? or what hast thou to do in the way of Assyria^ to drink 
 the waters of the river [Euphrates]?" (ii. 18:) where Egypt 
 and Euphrates likewise signify scientifics, and Assyria reason- 
 ings thence derived. From David : " Thou hast made a vine to 
 go forth out of Egypt', thou hast cast out the nations; thou 
 hast planted her ; thou hast sent out her layers even to the sea, 
 and her twigs to the river [Euphrates']^'''' (Psalm Ixxx. 8, 11.) 
 Where also the river Euphrates signifies the sensual and scientific 
 principles. For the Eaphrates was the boundarj'' of the dominions 
 of Israel towards Assyria^ as the scientific [principle] of the 
 memory is the boundary of the intelligence and wisdom of the 
 spiritual and celestial man ; the same is signified by what was 
 said to Abraham : " Unto tli}^ seed will I give this land, from 
 the river of Egypt, unto the great river, the river Euphrates^''. 
 (Gen. XV. 18 :) these two boundaries have similar significations. 
 
 121. What celestial order is, or how those things which are 
 (jf life proceed, is demonstrable from these rivers to be from the 
 Lord, who is the Ea^t : from him proceeds wisdom, by wisdom 
 intelligence, and by intelligence reason ; thus by means of rea- 
 son the scientifics of the memory are vivified. This is the order 
 of life, and such are celestial man : wherefore, since the elders 
 of Israel represented celestial men, they were called wise^ in- 
 ieUigent^ and Tcnowing^ (Deut. i. 13, 15.) Hence it is said of 
 Bezaleel, who constructed the ark, that he was filled " with the 
 spirit of God, in wisdom^ in understanding^ and in knowledge 
 'OY science], and in every work," (Exod. xxxi. 3 ; xxxv. 31 ; 
 xxxvi. 1, 2.) 
 
 122. "Verse 15. And Jehovah God tooh the 7nan^ and placed 
 him in the garden of Eden ^ to till it and take care of it. By the 
 larden of Eden^ are signified all the things of the celestial man, 
 of which we have been speaking ; by to till and take care of it^ is 
 signified, that it is permitted him to enjoy all those things, but 
 "iut to possess them as his own, because they are the Lord's. 
 
 123. The celestial man acknowledges — because he perceives, 
 that each and every thing is the Lord's ; the spiritual man, indeed, 
 acknowledges the same, but orally, because lie has learnt it 
 from the Word. The worldly and corporeal man neither acknow- 
 ledges nor allows that it is so, but whatever he has he calls his 
 jwn, and imagines that were he to lose it, he should altogether 
 perish. 
 
 124. That wisdom, intelligence, reason, and science, are
 
 .48 GENESIS. [Chap. ii. 
 
 not (-«f man, but of the Lord, is very clear froin all tliat tl.e 
 Lord taught ; as in Matthew, where tlie Lord compares himself 
 to a householder, who planted a vineyard, and hedged it round, 
 and let it out to husbandmen, (xxi. 33 ;) and in John : " The 
 Spirit of truth will guide you into all truth ; for he shall not 
 speak of himself, but whatsoever he shall hear, that shall he 
 speak : he shall glorify Me^ for he shall receive of Mine^ And 
 shall show it unto you," (xvi. 13, 14;) and in another ]>lace : 
 '• A man can receive nothing except it be given him from heaven,'" 
 (iii. 27.) This truth is known to every one who is acquainted 
 with only a few of the arcana of heaven. 
 
 125. Verse 16. AndJehovah God commanded the 'tnan^ say- 
 ing^ Of every tree of the garden^ eating thou may est eat. To eat 
 of every tree is to know and iniderstand frou: pe7'ception whut is 
 good and true ; for, as was before obser\ed, .. .ree signilies 2>i">'- 
 cejption. The men of the Most Ancient Church had the know- 
 ledges of a true faith by means of revelations, for they conversed 
 with the Lord and with angels, and were also instructed by 
 
 'isions and dreams, which were most delightful and paradisaical 
 to them. They had from the Lord continual ^erc(^^20/i, so that 
 when they reflected on what was treasured up in the memory, 
 they instantly perceived whether it was true and good, so that 
 when any thing false presented itself, they not only avoided it 
 but even regarded it with horror: such also is the state of angels. 
 In place of t\\\'& perception of the Most Ancient Church, however, 
 the hioivledge of what is true and good afterwards succeeded, 
 primarily from what had been previously revealed, but :n suc- 
 ceeding ages from what was revealed in the Word. 
 
 126. Verse 17. Btit of the tree of the hioivledge of good 
 cmd evil thou shctlt not eat of it : for in the day that thou eatest 
 thereof dying thou shall die. These words, taken together with 
 those just explained, signify, that it is allowable to obtain a 
 knowledge of what is true and good by means of every pei-cep- 
 tion derived from the Lord, but not from self and the world, or, 
 to inquire into the mysteries of faith by tlie senses or from sci- 
 ence, for in this case the celestial principle is destroyed. 
 
 127. x\ desire to investigate the mysteries of faith by means 
 of the senses and science, M-as not only the cause of the fall of 
 the posterity of the Most Ancient Church, as treated of in the 
 following chapter, but it is also the cause of the fall of every 
 church ; f ^r hence come not only false oiiinions but also evils of 
 life. 
 
 128. The worldly and corporeal man says in his heart, "If 
 I am not instructed concerning faith, and every thing relating to 
 it, by the senses, so that I may see them, or by means of science, 
 so that I may understand them, I will not believe;" and he 
 confirms himself in his incredulity by this fact, tliat natu:al 
 tilings cjwmot be contrary to spiritual. Tiuis he is denirous of
 
 lL'5-lSO.] GENESIS. 4:> 
 
 Leinoi; instructe'l in what is celestial and divine from what is 
 sensual, which, yet, is as impossible as it is for a camel to ,<ro 
 throui^h the eye of a needle ; for the more he desires to <2;row 
 wise by such a pi-ocess, the more he blinds liimself, till at length 
 lie comes to believ^e nothing, not even the reality of spiritual 
 existences, or of eternal life. This is a necessary consequence 
 of the principle which he lays down, and this is to eat of the 
 tree of the knowledge of good and evil^ of which the more he 
 eats 'the more tlioroughly is he destroyed. He, however, who 
 wishes to grow wise from the Lord and not from the world, 
 says in his heart, that the Lord must be believed, that is, the 
 things which the Lord has spoken in the Word, because they 
 are truths ; and accoi-ding to this principle he regulates his 
 thoughts. He confirms himself in his belief by rational con- 
 siderations, by science, and by facts derived from nature and 
 the experience of his senses ; and. he rejects from his thoughts 
 every idea which does not tend to its confirmation. 
 
 129. Every one may see, that man is governed by the prin- 
 ciples he assumes, be they never so false, and that all his know- 
 ledge and reasoning favor his principles; for innumerable 
 considerations tending to support them readily present them- 
 selves to his mind, and thus he is confirmed in false sentiments. 
 He, therefore, who assumes it as a principle, that nothing is to 
 be believed before it is seen and understood, can never believe, 
 since spiritual and celestial things are incapable of being seen 
 with the eyes, or conceived by the imagination. But the true 
 order is, for man to be wise from the Lord, that is, from his 
 Word, — then all things succeed in their order, and he becomes 
 enlightened both as to rational things and by science. For man 
 is by no means forbidden to learn the sciences, since they are 
 both useful and agreeable to his life, nor is he who is in the 
 faith prohibited from thinking and speaking as the learned of 
 ihe world ; l)ut then he must be guided by this principle, to 
 believe the Word of the Lord, and to confirm, so far as he can, 
 spiritual and celestial truths by natural truths, in terms familiar 
 to the learned world. Thus his principle of action nnist be de- 
 rived from the Lord, and not from himself; for the formei-, 
 spiritually, is life, but the latter, death. 
 
 130. lie who desires to be wise from the world, has for liis 
 garden tlie knowledge acquired by means of the senses and from 
 science; self-love and the love of the world are his Eden; his 
 i-ast is the west, or himself; his river Euphrates^ his entire 
 scientific faculty, which is condemned ; the other river going to 
 Aasyria is infatuated reasoning productive of falsities ; the third 
 river compassing the land of Ethiopia denotes the principles of 
 «■ivil and the false thence derived, which are the knowledges of 
 his faith; \X\q fourth river is wisdom originating in those prin- 
 tiplcs, which in the Word is called magic, where Egypt^ which
 
 50 GE^sESIS. [CiiAP. ii 
 
 denotes science, after it became addicted to magic, signifies such 
 a one, because, as may be seen from the Word, it wills to be 
 wise from self. Of such it is written in Ezekiel : " Thus saitli 
 the Lord Jehovah, Behold, I am against thee, Pharaoh king of 
 Egypt^ the great whale lying in the midst of his river's^ who 
 hath said. My river is mine own, and I have made it for my- 
 self. — And the land of Egyjpt shall be desolate and waste, and 
 they shall know that I am Jehovah, because he hath said. The 
 river is mine, and I have made it," (xxix. 3, 9.) Such also are 
 catled trees of Eden in hell^ by the same prophet, where he 
 speaks of Pharaoh, or the Egyptian, in these words : " When 
 I shall have made him to descend into hell with them that de- 
 scend into the pit ; — to whom art thou thus made like in glory 
 and in greatness among the trees of Eden f yet shalt thou be 
 made to descend with the trees of Lden into the lower earth ; — 
 in the midst of the uncircumcised, with them that be slain by 
 th« sword. This is Pharaoh and all his multitude," (xxxi. 16, 
 18.) Here, the trees of Eden are sclentifics and knowledges 
 from the Word, which they thus profane by reasonings. 
 
 18. And Jehovah God said, It is not good that, the man 
 should be alone, I will make him a help as with him. 
 
 19. And Jehovah God formed out of the ground every beast 
 of the field, and every fowl of the heavens, and brought it to the 
 man to see what he would call it ; and whatsoever the man 
 called every living soul, that was the name thereof. 
 
 20. And the man gave names to every beast, and to the fow^i 
 of the heavens, and to every wild beast of the field ; but for the 
 man there was not found a help as with him. 
 
 21. And Jehovah God caused a deep sleep to fall upon the 
 man, and he slept ; and he took one of his ribs, and closed up 
 the flesh in the place thereof. 
 
 22. And the rib which Jehovah God had taken from the 
 man, he built into a woman, and brought her to the man. 
 
 23. And the man said. This now is bone of my bones, and 
 ilesh of my flesh ; therefore she shall be called wife,* because 
 
 * The word in the original Hebrew Scriptures which is here transhited wife, 
 uxjT, by Swedenborg, is tlie same as in tlie preceding verse is transhited woman. 
 By this change of terms, we certainly lose sight of thi; relationship that exists, and 
 is expressly aihuied to in the text, between tlie Hebrew words ^^ij^ (iftk) and |'-;'^:,■5^ 
 (ixhah), and which is Avell represented by tlie Knglisli words " man" and '• woman." 
 llad our author written in Enirlish, he would probably, to exhibit this relationship, 
 have again used the word " woman" m this verse, as is done in the common English 
 Bible; but writing in Latin, in wliicli language neither of tlie words signifying 
 -woman or wife is at all related to that whicli signifies man, and thus not being able 
 to exliibit in his translation the form of the original expression, he has judiciously
 
 131, 132.1 GENESIS. 51 
 
 she was taken out of man [w].* 
 
 24. Therefore shall a man [vir] leave his father and his 
 mother, and shall cleave unto his wife, and they shall be one 
 flesh. 
 
 25. And they were both naked, the man and his wife, and 
 were not ashamed. 
 
 THE CONTENTS. 
 
 131. THE posterity of the Most Ancient Church, which 
 inclined to p7'o_prvum,^\ is here treated of. 
 
 132. Since man is such as not to be content to be led 
 by the Lord, but desires also to be guided by himself and the 
 
 used that word which most adequately exhibits tlie sense: for it is in reference to 
 woman in her character as the wife of man, that tlie original adverts to the deriva- 
 tion of her name. On this account, then, our author, after having in the 2'2d 
 verse translated the word n^i^ {i.shah) — inn/ier, woman, as most agreeable to the 
 eense in that place, translates it in this verse uxor — wife, as most expressive of the 
 meaning here. In the following verse — the '24th — the translators of the authorized 
 version of the Bible have also made the same change of terms : as we cannot say in 
 English ■' a man shall cleave to his woman," they have there introduced the term 
 " wife" as their translation of (T^j^ (ishah). Tiie difficulty arises from this circum- 
 stance. The Hebrew word [-['^"js^ {i.shah), like the French word femme, means both 
 a woman, in general, and a wife, in particular ; and therefore in languages like the 
 English, which appropriate a separate word to express each of those iileas, it must 
 be translated either by the one term or the other, according to the sense, as deter- 
 mined by the context. 
 
 From this statement it will also be seen, that when the author says below, n. 
 151, that the proprium "is called a woinan, and afterwards a wife," he does not 
 mean that the words in tlie Hebrew are different, but that different words are used 
 by him, because the idea attached to the same Hebrew word is different in different 
 places. ' 
 
 * It is necessary to explain why the Latin word vir is here and in other places 
 added in brackets after the word " man." 
 
 In the three ancient languages, the Hebrew, the Greek, and the Latin, there 
 are two words to denote man ; one of these words, which in Hebrew is q-jj^ {adam), 
 in Greek, aV^puirof (anthropos), and in Latin, homo, denoting a human being in 
 general, without any reference to sex ; and the other, which in Hebrew is ^^j^ (««A), 
 in Greek, aviip (aner), and in Latin, vir. denoting a male man only. But as the English 
 affords but the single word "man,' by wiiich to translate the twofold expres.sions 
 of tlie ancient languiiges ; and as, on account of the distinctness of the ideas in the 
 spiritual sense, it is necessary to indicate, by some means, what expression is used 
 in the autiior's Latin, and in the passages of the Hebrew and Greek Scriptures which 
 he translates, therefore throughout this work, when the word in the Latin is homo, 
 answering to the Greek avSptciroi {anthrojws) and the Hebrew cHi* (adam), tlie 
 English word "man" is given by itself; but when the word in tlie Latin is vir, 
 auswering to the Greek avrip (aner) and the Hebrew -jjij^ («*/*)> ^'^® Latin word vir 
 is added, as above. 
 
 f The Latin word proprium, which is here retained, for want of an English 
 word exactly answering to it, literally signifies what is jiroperly one's oion ; and it 
 is eommonl}' used by our autlior to express the selfhood. The French le propn 
 answers to it perfectly. — H. B.
 
 52 GENESIS. [Chap. ii. 
 
 world, or by the jpropritmi^ therefore the jprojprium^ which was 
 granted to him, is here treated of, verse 18. 
 
 133. And lirst it is given him to know the aifections of the 
 good, and the knowledges of the trne, with which he is endowed 
 bv the Lord ; still, however, he inclines to the ^roprium^ verses 
 19, 20. 
 
 131. Wherefore he is let into the state of the jt?7'o^Ww?w, and 
 a jpropriuin is given to him, which is described by a rib huili 
 into a woman^ verses 21 — 23. 
 
 135. Celestial and spiritual life also are adjoined to the pro- 
 l^rium^ so that they appear as one, verse 21. 
 
 136. And innocence from the Lord is insinuated into the 
 yropi'ium^ that it might not be offensive to him, verse 25. 
 
 THE INTERNAL SENSE. 
 
 137. THE iirst three chapters of Genesis treat in general of 
 the Most Ancient Church which is called Man^ from its begin- 
 ning to its end, when it perished : the preceding part of this 
 chapter treated of its most flourishing state, when it was a 
 celestial man ^ the present, of those who inclined to proprium 
 and of their posterity. 
 
 138. Verse 18. And Jehovah God said^ It is not good that 
 the man shoidd^ he alone j I will make him a help as with him. 
 By cdone is signified, tliat he was not content to be led by the 
 Lord, but desired to be so from self and the world. By a help 
 as with him^ is signified the p)'*'oprium^ which is subsequently 
 called a 7'ih huilt into a woman. 
 
 139. In ancient times those were said to dwell alone who 
 were under the Lord's guidance as celestial men, because such 
 were no longer infested by evils, or evil spirits. This was also 
 represented in the Jewish Church by their dwelling alone when 
 they had driven out the nations. On this account it is frequently 
 said of the Lord's Church in the Word, that she is alone., as in 
 Jeremiah : " Arise, get you up to the quiet nation tliat dwelleth 
 confidently, saith the Lord, whicli hath neither gates nor bars, 
 they dwell alo7ie^'' (xlix. 31.) In the prophecy of Moses : " Israel 
 hatJi dwelt conjidi fitly alone ^'' (Deut. xxxiii. 28.) And still more 
 
 ■ clearly in the })rop]K'cy of Balaam: " Lo, the people dwelleth 
 alone., and shall not be reckoned among the nations," (Numb, 
 xxiii. 9 ;) where nations signify evils. This posterity of the 
 Most Ancient Church was not disposed to dwell alone., that is, 
 to be a celestial man, or to be led by the Loi'd as a celestial man, 
 but to live amongst the nations like the Jewish Church. In 
 (sonsequence of this inclination, it is said, it is not good that the
 
 133— U3.] GENESIS. 53- 
 
 mayi should he alone^ for he who desires it, is in evil, and his 
 desire is granted to him. 
 
 140. Tliat by a help as \oith him iho, proprium is signified, is 
 evident both from the nature of \\\q propriwm^ and from wliat 
 follows. As, however, the man of tjje church, who is hei'e 
 treated of, was well disposed, a proprium was granted to him, 
 but of such a kind that it appeared like his own, wherefore it is 
 said to be a help as with him. 
 
 141. Innumerable circumstances might be related about the 
 pi^oprium^ in describing its nature and influence with the cor- 
 poreal and worldly man, with the spiritual man, and with the 
 celestial man. The propritim^ with the corporeal and worldh^ 
 man, is his all ; he knows nothing else but the p)^'opritim^ and 
 imagines, as was said above, that if he were to lose \\\s, projjrium 
 he should perish. With the spiritual man sX^o \\\q propriuin\\?LS, 
 a similar appearance ; for, although he know^s that the Lord is 
 the life of all, and gives wisdom and understanding, and con- 
 sequently the power to think and to act, yet this knowledge is 
 rather the profession of his lips tluiu the belief of his heart 
 But the celestial man acknowledges that the Lord is the life ot 
 all, and gives the power to think and to act, becan^^e he perceives 
 that it is really so. He never desires ^^.propi'Uiin ; but altiiough 
 he does not, still a propritmi is given him l)y the Lord, which 
 is conjoined with every perception of the good and the true, and 
 with all felicity. The angels are in such 2^, proprium.^ and thence 
 in the utmost peace and tranquillity ; for in \\\qvc proprimn are 
 contained the things which are of the Lord, who governs their 
 proprium^ or them by means of tXxeh' prwp}riu7n. This ^^'^"ojyrimn 
 is the very essence of all that is celestial, whilst that of the 
 corporeal man is infernal : — but, more will be said hereafter on 
 the subject of the prapf'ium,. 
 
 142. Verses 19, 20. And Jehovah God formed out of the 
 ground every heast of the fields and every fowl of the heavens^ 
 and hrought it to the man to see what he woidd call it ; and what- 
 soever the man called every living soill^ that was the name thereof. 
 And the man gave names to every heast., and to the fowl of the 
 heavens., and to every wild heast of the field ; hut for the man 
 there was not found a help as with him. By heasts are signified 
 the celestial aflections, and hy fowls of the heavens., the spiritual ; 
 or by heasts what is of the will, and hyfowlsy what is of the 
 understanding. To hring them to the man to see what he would 
 call them, is to enable him to know their quality, and his giving 
 them names, signifies that he knew it. But, notwithstanding he 
 knew with what quality the aflections of the good and the know- 
 ledges of the true were endowed by the Lord, still he inclined 
 to proprium, which is ex])ressed in the same terras as before, 
 that tner'e was not found a help as loith him. 
 
 143. That by hearts and aninml'i. were anciently signified
 
 54 • GENESIS. [Chap. ii. 
 
 affections, and their like in man, may appear strange at the pres- 
 ent day : but as the men of that period regarded all objects from 
 a celestial idea, and as such things are represented in the world 
 of spirits by a/nimals^ and, indeed, by animals of asimihir quality, 
 therefore when these were mentioned tliey were understood : in 
 tlie Word also, whenever heasts are spoken of, either generically 
 or specifically, they are implied. The whole prophetic Word 
 abounds with similar representative expressions, wherefore he 
 who does not know what every heast specifically signifies, cannot 
 possibly understand what the Word contains in the internal sense : 
 but, as was before observed, heasts are of two kinds, — evil or 
 noxious heasts^ and good or harmless ones, — by the good^ good 
 aifections are signified, as by sheep, lambs, and doves; and as 
 it is the celestial, or the celestial-spiritual man who is here 
 treated of, such are here meant. That heasts in general signify 
 affections, was shown from some passages in the Word above, 
 n. 45, 46 ; so that there is no need of adducing any further 
 proof in this place. 
 
 144. That to call hy name signifies to know their quality, is. 
 because the ancients, by the name^ understood no other than 
 the essence of a thing, and by seeing and calling hy namne^ to 
 know the quality. This was the reason why they gave names 
 to their sons and daughters accordino; to the things which were 
 signified, for every name had something peculiar in it, trom 
 which, and by which, they might know whence and what it was, 
 as will be seen in a future part of this work, when, by the divine 
 mercy of the Lord, we come to treat of the twelve sons of 
 Jacob. Since therefore names implied whence and what they 
 were, nothing else was understood by calling hy name. This 
 was the customary mode of speaking amongst them, and those 
 who are not aware of it must feel surprised that to call hy name 
 has this signification. 
 
 145. In the Woixl also by nam,e is signified the essence of a 
 thing, and by seeing a/nd calling hy name to know its quality ; 
 as in Isaiah : " I will give thee the treasures of darkness, and 
 hidden riches of secret ])laces, that thou mayest know that I, 
 Jehovah, who call thee hy thy nam.e., am the God of Israel. 
 F(»r Jacob my servant's sake., and Israel mine elect, I have even 
 called thee hy thy name^ I have surnamed thee., and thou liast 
 not known me," (xlv. 3, 4.) In this passage, to call hy naine., 
 and to surname., signifies to foreknow his natui'e. Again : " Thou 
 shaU be called hy a new name., which the mouth of Jehovah shall 
 na/iYie^'' (Ixii. 2,) signifying to acfpiire a new nature., as appears 
 from the preceding and subsequent verses. Again : "Fear not, 
 O Israel, for I have redeemed thee, / have called thee hy thy 
 nams ; thou art mine," (xliii. 1;) denoting that he knew their 
 nature. Again, in the same propliet: " Lift up your eyes on 
 high, and behold who hath created these things, that bringetb
 
 144—149.] GENESIS. 55 
 
 out their host by number, He will call (hem all hy name^'' (xl. 
 26 ;) for he knew them all. In the Revelation : " Thou hast a 
 few names even in Sard is who have not defiled their garments. 
 — He that overcometh, the same shall be clothed in white rai 
 ment, and I will not blot out his 7iame out of the book of life, 
 but I will confess his name before my Father, and before his 
 angels," (iii. 4, 5.) And in another place : " Whose names are 
 not written in the book of life of the Lamb," (xiii. 8.) By names 
 in these passages are never understood names but qualities, nor is 
 the name of any one ever known in heaven, but only what he is. 
 
 146. From what has been stated, the connection of what is 
 signified may be seen. In verse 18 it is said, It is not good that 
 the man should he alone^ Twill m^ake him a help as with him^ by 
 and by beasts and birds are spoken of, which had, however, been 
 mentioned before, and immediately it is repeated, that for the 
 man there was not found a help as with ^^m, which denotes that 
 although he was permitted to know his state as to the affections 
 of good, and the knowledges of truth, still he inclined to pro- 
 primn ,' for those who are of such a nature as to desire ^ pro- 
 prium^ begin to despise the things of the Lord, however plainly 
 they may be represented and demonstrated to them. 
 
 147. And Jehovah God caused a deep sleep to fall upon the 
 man^ and he slept j and he took one of his ribs^ and closed up the 
 f'sh in the place thereof. By a rib^ which is a bone of the chest, 
 is meant \n2a\^& proprtum^ in which there is but little vitality, 
 and, indeed, 2iproprium which is dear to him : hy flesh in thd 
 place of the rw^ is meant a, proprium in which there is vitality ; 
 by a deep sleep^ is meant that state into which he was let so that 
 he might appear to himself to possess 2^ proprium^ which state 
 resembles sleep., because whilst in it he knows no other but that 
 he lives, thinks, speaks, and acts, from himself: when, however, 
 he begins to know that this is false, he is then roused as it were 
 out of sleep and becomes awake. 
 
 148. The reason why xn^v^^ propriuin which is a bone of the 
 chest, and indeed di proprium which is dear to him, is called a 
 rib., is, because tlie chest, amongst the most ancient people, 
 signified charity, because it contains both the heart and the 
 lungs ; and bones signified the viler things, because they possess 
 a minimum of vitality : \\\\\\^\. flesh denoted such as had vitality. 
 The ground of these significations is one of the deepest arcana 
 which was known to the men of the Most Ancient Church, con- 
 cerning which more will be said, by the divine mercy of the 
 Lord, in the following pages. 
 
 149. In the Word 2\'&<d proprium is signified by bones ^ and 
 indeed 2i proprium vivified by the Lord, as in Isaiah : " Jehovah 
 shall — satisfy thy soul in drought, and free thy bones from in 
 cumbrancc, and thou shalt be like a watered garden," (Iviii. 11.) 
 And again : " When ye see this your heart shall rejoice, and
 
 56 GENESIS. [Chap. if. 
 
 your h.Jies shall flourish like an herb," (Ixvi. 14.) In David: 
 "All \\\\ hones shall say, Jehovah, who is like unto thee?" 
 (Psalm XXXV. 10.) This is still more evident from Ezekiel. where 
 he speaks of hones )*eceiving fleshy and having breath put into 
 them : " The hand of Jehovah — hath sent me down in the midst 
 of the valley which was full of hones, and he said to me, Proph- 
 esy upon these hones, and say unto them, O ye dry hones, hear 
 the word of Jehovah ; thus saith the Lord Jehovah to these 
 hones I behold, I will cause breath to enter into you, and ye 
 shall live: and I will lay sinews upon you, and will bring up 
 flesh upon you, and cover you with skin, and I will put breath 
 in you, and ye shall live, and ye shall know that I am Jehovah," 
 (xxxvii. 1,4-— 6.) Man's j??'0/j>rf?w2, when viewed from heaven 
 ap])ears altogether like something bony, inanimate, and thor- 
 oughly deformed, consequently as, in itself, dead ; but when 
 vivified by the Lord, it looks like a fleshy substance. Man's 
 propi'ium. is, indeed, a mere dead nothing, although to him it 
 seems so real and important, j-ea as his all. AVhatever lives in 
 him is from the life of the Lord, and if this were removed, he 
 would fall down dead like a stone : for man is only an organ 
 receptive of life, and such as is the quality (if the organ, such is 
 the affection of the life. The Lord alone has^:>;'<9/;Www?, from 
 projjrium he redeemed man, and from prop^'tuni he saves man. 
 The Lord's jyrop'iutn is life, and from his j9roj??'«wwi, man's jwo- 
 -priuin, which in itself is dead, is vivified. The luord^s pj'Ojn^iwin 
 is also signified by the Lord's words in Luke : " A spirit hath 
 not flesh and hones as ye see me have," (xxiv. 39 ;) and likewise 
 by this, that a hone of the pasc/tal lamh should not he hrol^en, 
 (Exod. xii. 46.) 
 
 150. The state of man, when he is m propriinn, or when lie 
 supposes his life to be self-derived, is compared to deep sleeps 
 yea, by the ancients it was called deep sleep, and in the Word 
 it is said of such, that they have poured out xipon them the spirit 
 of deep sleep, ^wd that they sleep the sleep. 'M.^.nh proprium 
 is in itself dead, and no one has any life from himself, as is 
 shown so clearly in the world of spirits, that evil spirits who love 
 nothing but the j9r<9/jm<w?, and obstinately insist that they live 
 from themselves, are convinced by sensible experience, and 
 forced to confess, that they do not live from themselves. It has 
 been especially permitted me, now for several years, to become 
 acquainted with the human proprium, and it has been granted 
 to me to perceive clearly that I could think nothing from myself, 
 but that every idea of thought entered by influx, and, sometimes, 
 how and whence this influx entered. The man, thereibre, who 
 supposes that he lives from himself, is in the false, and in con- 
 sequence appropriates to himself every thing evil and false^ 
 which he would never do were he to believe according to the 
 real truth of the case.
 
 150—154.] GENESIS. 57 
 
 151. Vei'se 22. And the rih which Jehovah God had taken 
 from the man^ he huilt into a woman., andhroiKjld her to the man. 
 \j\ to t>i(il(l is si»^nitied to raise up what was fallen; bj the rih.^ 
 the iinviviHed i)ry)priui)i ; by a woinan., ijroprium, vivified by the 
 l^ord ; l)v lie hroiujht her to the man., thiit jjrojrrium was granted 
 liiiii. The posterity of this church did not wish, like their 
 ])arents, to be a celestial man, but to be under tlieir own self- 
 giii(huice; and, thus inclining to proprium., it was granted to 
 them, but still one vivilied by the Lord, and therefore called a 
 1V0//UVI.I and afterwards a ■?«//e.* 
 
 152. It I'ecjuires but Httle attention in any one to discern, 
 that 'woman vxis not formed out of the rib of a man., and that 
 deeper arcana are here implied than any person has heretofoi-e 
 been aware of. It must be plain also, that by the woman is 
 signified the proprium., from this circumstance, that it was the 
 vjoman who was deceived ; for nothing ever deceives man but 
 the proprium., or, what is the same, the love of self and of the 
 world. 
 
 158. The rlh is said to be huilt into a wovum., but it is not 
 stated that the woman was created, or formed, or made, as it 
 was before when treating of regeneration. The reason of its 
 being said to be huilt., is, because to huild is to raise up that 
 which is fallen: in this sense it is applied in the Word, where 
 to huild is predicated of evils ; to raise up, of falses ; and to 
 renew., of both ; as in Isaiah : "• They shall huild the wastes of 
 eternity, they shall raise up the ancient desolations, and they 
 shall renew the waste cities, the desolations of many generations," 
 (Ixi. 4.) Wastes in this and other passages signify evils; deso- 
 lations., falses ; to huild is applied to the former, to raise up., to 
 the latter, and this distinction is carefully observed in other 
 places by the prophets, as where it is said in Jeremiah : " Again 
 I will huild thee, and thou shalt be huilt., O virgin of Israel," 
 (xxxi. 4.) 
 
 154. Nothing evil and false can possibly exist whicli is not 
 the pyroprium., and from t\\Q proprium / for the proprium of man 
 is evil itself, and thence man is nothing but evil and falsity. 
 This was demonstrated to me by the fact, that wiien the jyroiyriuin 
 of man is presented to view in the world of spirits, it ai)pears 
 so deformed that it is impossible to depict any tning more ugly, 
 although with a difference according to the nature of the pro- 
 p>riiirii^ so that he to whom the things of his, p^7'Oj}7num are visibly 
 exiiibited, is struck with iiorror, and wishes to flee from himself 
 us from a devil. When, however, the things oT the p7'opriuni 
 of man are vivified by the Lord, they assume a beautiful and 
 graceful form, with a variety according to the life, to which the 
 celestial principle of the Lord can be adjoined. Thus, such "v 
 
 * See tlie note above, p 50.
 
 5S GENESIS. [Chap. ii. 
 
 have been endowed with, or vivified by, cJiarlty^ appear like 
 boys and girls with the most beautiful countenances ; and those 
 who are in innocence^ like naked infants, variously adorned with 
 garlands of flowers encircling their bosoms, and diadems upon 
 their heads, living and sporting in an adamantine aura, and 
 having the most interior perception of felicity. 
 
 155. The words, a rib was huilt into a woman^ include more 
 arcana than it is possible for any one ever to discover from the 
 letter ; for the Word of the Lord is so constituted, that its 
 inmost contents regard the Lord himself and his kingdom, — 
 thence is the life of the "Word. The passage before us likewise, 
 when viewed interiorly, refers to the celestial marriage. This 
 celestial marriage exists in the jproprium., which, when vivified 
 by the Lord, is called both the hr-ide and the wife of the Lord. 
 The propri^im thus vivified has a perception of all the good of 
 love and the truth of faith, and consequently possesses all 
 wisdom and intelligence conjoined with inexpressible felicity. 
 The nature, however, of the vivified projprium^ v/hich is called 
 the hride and wife of the Lord, cannot be concisely explained ; 
 suflfice it therefore to observe, that the angels perceive that they 
 live from the Lord, although, when not reflecting on the sub- 
 ject, they know no other but that they live from themselves. 
 They are all influenced by an aifection of such a nature, that in 
 the least departure from the good of love, and the truth of 
 faith, they perceive a change ; and, consequently, they are in 
 the enjoyment of their peace and felicity, which is inexpressible, 
 whilst in their common perception that they live from the Lord. 
 This propriurn also is what is meant in Jeremiah, when it is 
 said, " Jehovah hath created a new thing in the earth, a vjoman 
 shall compass a man^'* (xxxi. 22.) The celestial marriage, also, 
 is signified in this passage, where by a woman is meant the 
 Ijroprium vivified by the Lord, of whom the expression to 
 compass is predicated, because the jpi'ojpriuin encompasses as a 
 rih made flesh encompasses the heaH. 
 
 156. verse 23. And the man said^ This now is hone of my 
 hones and flesh of my flesh • therefore she shall he called wife^ 
 hecause she was taken out of man \yir'\. Bone of hones and 
 fl.esh of flesh, signify the proprium of the external man ; hone^ 
 tiie proprium before it is vivified, and flesh, the vivified pro- 
 jyriurn. Ma/n [yir'], moreover, signifies the internal man, and 
 as this is consociated with the external, as stated in the subse- 
 quent verse, therefore the propriunfi which was before called 
 looman is here denominated wife. Now, signifies that it was 
 thus eflfected at this time when the state was changed. 
 
 157. Inasmuch as ho7ie of hones and flesh of flesh, signified 
 the proprium of the external man in which was the internal^ 
 therefore in ancient times all those were called hone of hones 
 (vnd flesh of fl^s1>>, who could be said to belong to thcin [fiui
 
 155—161.] GENESIS. 59 
 
 -proprii did potuerunt\ and were of one house, or of one family, 
 or in any degree of relationship with each other. Thus Laban 
 says of Jacob, " Surely thou art my hone and -my fleshy'''' (Gen. 
 xxix. I'l.'J And Abiinelech of his mother's brethren, and ol 
 the fauiilj' of the house of his mother's father, " Remember 
 that I am your hone, and your fleshy'''' (Judges ix. 2.) The tribes 
 of Israel also say of themselves to David, " Behold, we are tJiy 
 hone and we are tliyflesh^'' (2 Sam, v. 1.) 
 
 158. Man [mV] signifies the internal man, or what is the 
 same, one who is intelligent and wise, as is plain from Isaiah : 
 " I behold, and there is no man \yir\ even among them, and 
 there is no counsellor^'' (xli. 28) — thus, none '?^?«S(3 a\\& intelligent. 
 Also in Jeremiah : "-Runye to and fro through the streets ol 
 Jerusalem, and see if ye can find a man^ if there be any exe- 
 cuting judgment, seeking the truth," (v. 1.) One who executes 
 judgment is a wise person, and he who seeks the truth., an intel- 
 ligent one. 
 
 159. It is not, however, easy to perceive how these things 
 are, unless the state of the celestial man is understood. In the 
 celestial man the internal man is distinct from the external, 
 indeed, so distinct, that he perceives what belongs to the in- 
 ternal, and what to the external, and how the external \i 
 governed by the internal from tlie Lord. But the state of the 
 posterity of this celestial man, in consequence of inclining to 
 proprium, which belongs to the external man, was so changed, 
 that they no longer perceived the internal man to be distinct 
 from the external, but imagined the internal to be one with the 
 external, for such a perception takes place when man inclines to 
 2)roprium. 
 
 160. Yerse 24. Therefore shall a man [vir] leave his father 
 and his tnother., and shall cleave unto his wife., and they shall he 
 one flesh. To leave father and another is to recede from the 
 internal man, for it is the internal which conceives and brings 
 forth the external. To cleave unto a wife., is as the internal may 
 be in the external ; to he one flesh., that they are there together ; 
 and, because there was previously an internal man, and an ex- 
 ternal man from the internal, wliat was then a spirit., is now 
 madQ flesh. Thus celestial and spiritual life was adjoined to the 
 prop>riu7n that they might be as one. 
 
 161. This posterity of the Most Ancient Church was not 
 evil, but still good ; and, because they desired to live in the 
 external man, or in the proprium., this was permitted them by 
 the Lord, a spiritual-celestial [principle], however, being mer- 
 cifully insinuated therein. How the internal and external act 
 as one, or how they appear as one, cannot be known unless the 
 nature of the influx of one into the other be understood. To 
 enable us to conceive some idea of this influx, let us take an 
 action as an example, in which, unless there be charity interiorly,
 
 •60 GENESIS. [Chap. li. 
 
 or love and faith, and the Lord in them, it cannct be called a 
 work of charity, or the fruit of faith. 
 
 162. All the laws of truth and rectitude flow from celestia\ 
 principles, or from the order of life of the celestial man For 
 the whole heaven is a celestial man because the Lord alone is a 
 celestial man, and as he is the all in all of heaven and the celes- 
 tial man, they are thence called celestial. As every law of truth 
 and rectitude flows from celestial principles, or from the order 
 ■of life of the celestial man, so, in an especial manner, does the 
 law of marriages. It is the celestial marriage, from and accord- 
 ing to which all marriages on earth will be derived ; and this 
 consists in there being one Lord and one heaven, or one church, 
 whose head is the Lord. The law of marriages thence derived, 
 is, that there shall be one husband and one wife, who are thus 
 the exemplar of the celestial man. This law was not only 
 revealed to the men of the Most Ancient Church, but also 
 inscribed on their internal man ; wherefore a man [mV] at that 
 time had but one wife, and they constituted one house: but 
 when their posterity ceased to be internal men, and became 
 external, they then married a ]ilurality of wives. Because the 
 men of the Most Ancient Church, with their wives, represented 
 the celestial marriage, conjugial love was to them a kind ot 
 heaven and heavenly felicity ; but when the Churcli declined, 
 they had no longer any perce];)tion of happiness in conjugial 
 love, but in multiplied connections, which is a delight of the 
 external man. This is called by the Loi'd hardness of hearty on 
 account of which they were permitted by Moses to marry a 
 j)lurality of wives, where he says, " For the hardness of your 
 heart Moses wrote you this precept, but from the beginning ot 
 the creation God made them male and female. For this cause 
 shall a man leave his father and mother, and shall cleave unto 
 his wife, and the twain shall be one flesli ; wherefore they are no 
 more two but one flesh. What, therefore, God hath joined to- 
 gether, let not man put asunder," (Mark x. 5 — 9.) 
 
 163. Yerse 25. And they ioe7'e hoth naked ^ the man and 
 his wife^ and were not ashamed. Their heing naked., and not 
 ashamed.^ signifies that they were imiocent ; for the Lord had 
 insinuated innocence into their jproprinm,., to prevent its being 
 oflensive to liim. 
 
 164. Man's proprium., as before stated, is mere evil, and 
 when exhibited to view, is most deformed ; but, when charity 
 and innocence from the Lord are insinuated into theproprium, 
 it then a})pears good and beautiful, as was observed, n. 151-. 
 Cliarity and innocence not only excuse the propriu7n, or what is 
 evil and false in man, but, as it were, abolish it; as may be 
 observed in little children, in whom what is evil and false is not 
 merely concealed, but is even ])K'asing, so long as they love 
 theii" }»arents aiul one another, and numifest their int'antile
 
 I(j2— 107.] GENESIS. 01 
 
 innocence. Hence it may be known, why no one can be ad- 
 mitted into heaven, unless he possesses some degree of inno- 
 cence, agreeably to what the Lord has said : " Suffer the little 
 children to come unto me, and forbid them not, for of such is 
 the kingdom of God. Verily I say unto you, whosoever shall 
 not receive the kingdom of God as a little child^ he shall not 
 enter therein. And he took them up in his arms, put his handt» 
 upon them, and blessed them," (Mark x. 1-i — 16.) 
 
 165. Nakedness of which they were nut ashamed^ signifies 
 innocence, as is proved by what follows, for when integrity and 
 innocence departed, their nakedn'ss appeared to tliem dis- 
 graceful, and they therefore hid themselves. It is evident also, 
 from the representations in the world of spirits, where naked- 
 ness^ of which they were not ashamed denotes innocence ; for 
 spirits, wdien desirous to exculpate themselves and prove their 
 guiltlessness, stand naked before their accusers to testify their 
 innocence. But it is best demonstrated by the fact, that the 
 innocent in heaven appear as naked infants decorated with gar- 
 lands, varying according to the specific nature of their innocence; 
 whilst such as are not so thoroughly imbued with innocence, 
 are clad in handsome and shining garments, resembling ada- 
 mantine silk, as the angels were occasionally seen by the 
 prophets. 
 
 166. THIS is an exposition of a few of the contents of ths 
 Word in this chapter^ out as it treats of the celestial man^ who 
 
 is scarcely known to any one in the present day^ it mnst^ to some 
 'persons, necessarily appear obscure. 
 
 167. If any one could know how many arcana eachjyarticular 
 verse contains, he vnoidd he perfectly astonished ', for, although 
 there is hut little evidence of their existence in the letter, they 
 are too numerous ever to he fully explained. For the p)urpose of 
 hriejly elucidating the nature of the Word, it may he mentioned 
 that in the world of spirits, which is a representative world, the 
 literal sense, as it occurs, is vividly represented in a heautiful 
 order, and lohatever is thus represented to the life is perceived in 
 the second heaven hy the angelic spirits as to the more minute 
 ideas conveyed hy the representations, and these again hy the 
 angels in the third heaven still more copiously, heing full oj 
 inexpressihle angelic ideas, ivhich are tnoreover presented^ accord- 
 ing to the good pleasure of the lord, in all and in tmlimited 
 ra/riety. Such is the word of the lord.
 
 62 GENESIS. [Chai ii. 
 
 ON THE RESURRECTION OF MAN FROM THE DEAD, AND HIS 
 ENTRANCE INTO ETERNAL LIFE. 
 
 168. BEING permitted to describe in a series the mode in 
 which man passes from the life of the hody into the life of eter- 
 nity^ that I might understand the way in which he is resusci- 
 tated^ I was^ as has heen stated^ instructed not audibly^ but by 
 sensible experience. 
 
 ] 69. I was reduced into a state of insensibility as to the bodily 
 senses^ thus almost into the state of dying persons^ retaining^ hov> 
 ever, my interior life unimpaired^ attended with the power of 
 thinking^ that I might perceive and remember what occurs to those 
 who die and are resuscitated^ with so much of respiration asivas 
 necessary for life., and afterwards with tacit respiration. 
 
 170. Celestial angels came and occupied the region of the 
 hearty so that as to the heart I might seem, united with them., and 
 thus at length scarcely any thing was left to me except thought^ 
 a/nd thence perception / and this for some hours. 
 
 171. I IV as thus removed from communication with spirits 
 in the world of sp/trits.^ who supyposed that I had departed from 
 the life of the body. 
 
 172. Besides the celestial angels., who occupied the region of 
 the heart., there were also tico angels sitting at my head., dnd it 
 was given m.e to perceive that it is so with every one. 
 
 173. The angels who sat at my head were perfectly silent.^ only 
 communicating their thoughts with the face., so that I coulcl per- 
 ceive that another face was., as it were., induced upon me / indeed 
 two.^ because there were two angels. When the angels perceive 
 that their faces are received., they then Tinow that the man is dead. 
 
 174. After recognizing their faces., they induced certain 
 chcCnges about the region of the mouth,, and thiis communicated 
 their thoughts j for it is customary with the celestial angels to 
 speak by the province of the mouth ; and it was permitted me 
 to perceive their cogitative speech. 
 
 175. An aromatic odor like that of an einbalmed corpse was 
 perceived ; for when the celestial angels are present., then the 
 cadaverous odor is perceived as if it we-re an aromatic, which 
 when recognized by the evil spirits prevents their approach. 
 
 176. In the mean time I perceived that the region of the heart 
 was kept very closely united with the celestial angels., as was also 
 evident from the ptdse. 
 
 177. It was insinuated to me that man is kept engaged by the 
 angels in the j)ious and holy thoughts which he entertained at 
 the point of death j and it was also insinuated that those who 
 die usually think about eternal life., and seldom of salvation and 
 happjiness., therefore the angels keep them in the thought of eter- 
 nal life. 
 
 178. They are kept engaged in this thought,, for a sufficient
 
 168— 184. J GENEiSIS. 63 
 
 length of time^ Inj the celestial cmgels^ before their depa/rtti/re^ and 
 are then intrusted to the sjjiHtual angels^ with whom they are 
 afterwards associated : in the iiieam, time they home an ohsGure 
 notion that they are living in the hody. 
 
 179. When the internal ])arts of the hody grow cold^ the vital 
 sid)stances^ wherever they may he^ even if inclosed in the 7mdti- 
 plied intincacies of the most elaborate tissue, a7'e se/parcded from 
 the man / for such is the force of the Zord^s mercy, which prt- 
 viously to this separation was perceived hy me as a vivid and 
 spiritual attraction, that nothing vital could remain behind. 
 
 180. The celestial angels, who sat at the head, remained with 
 me for some time, after I was, as it were, resuscitated, but they 
 conversed only tacitly ; it was perceived from their cogitative 
 speech, that they made light of all fallacies and falsities, not 
 tndeed laughing at them as contemptible, but regarding them as 
 mere nothings. Their speech is cogitative, not sonorous, and 
 this is the language they employ when first conversing with soids. 
 
 181. Man, when thus resuscitated by the celestial angels, pos- 
 sesses only an obscure life / but, when the period arrives for him 
 to be delivered to the spiritual angels, then, after a little delay, 
 as the spiritual angels approach, the celestial recede / and it has 
 been shown to me how these operate that he may receive the bene- 
 fit of light, as described in the continuation of this subject prer 
 fixed to the following chapter. 
 
 GENESIS. 
 
 CHAPTEK THE THIED. 
 
 CONTINUATION, CONCERNING THE ENTRANCE INTO ETERNAL 
 LIFE OF THOSE WHO ARE RAISED FROM THE DEAD. 
 
 182. AS the celestial angels are \oith the resuscitated person.^ 
 they do not leave him, for they love every one • bid when the soul 
 can no longer consociate with the celestial angels, it desires to 
 depart from them / and when this takes place, the spiHtual an- 
 gels arrive, and communicate the use of light : for, previously, 
 the spirit saw nothing, but thought only. 
 
 183. The mode in which the angels effect this was shown to me. 
 They were seen to u/nroll, as it xoere, a meirdyrane from the left 
 eye towards the nose, so that the eye might be opened, and the 
 advantages of light afforded; and a man has no idea but that 
 this is really the case / it is, however, oidy an appea/rance. 
 
 184. After this delicate meynbrane has been thus in appea/i^
 
 64 GENESIS. [Chap. iii. 
 
 anee al ripped off ^ some light is visible, alihougli only obscurely, a^ 
 a man sees through his eyelids when he first awakes out of sleep 
 the spirit remaining in a tranquil state, guarded hy the celes- 
 tial angels. At this time there appears a sort of cloud of a hlue 
 color, and a little star / hut it was perceived that this was done 
 with considerable variety. 
 
 185. Afterwards it seems as if something was gently remaned 
 from the face, and perception is cor)%municated to him / the angels 
 being especially cautious, whilst effecting this, to prevent any idea 
 gaining admission but such as is of a soft and tender nature, as 
 of love I a7id it is now given him to k'nov^ that he is a spirit. 
 
 186. He then enters upon a life which is at first liappy and 
 joyful, for he appeals to hhnselfto have been admitted tnto ever- 
 lasting life, which is represented by a splendid white light beau- 
 tifully merging into yellow, lohich signifies tliat this, Ms first 
 life, is celestial- spiritual. 
 
 187. That he should afterwards be received into the society o/ 
 good spirits, is represented by a youth sitting upon a horse which 
 cannot, however, move a single step, and directing him towards 
 hell : h^ is represented as a youth, because when he first enters 
 upon etei'nal life he is in the society of angels, and thorefore ap- 
 pears to himself to be in thefiower of youth. 
 
 188. The subsequent life is represented by his dismounting 
 from the horse and walking on foot, because he caniM make the 
 horse move from his place ; and it is insinuated to him that he 
 tnust be instructed in the knowledges of the true and the good. 
 
 189. Afterwards there appear pathways leading gently xup- 
 wards in an oblique direction, which signify, that by the know- 
 ledges of the tome and' the good., and by an acknowledgment oj 
 what he is of himself, he should be led by degrees towards heav- 
 en ^ for no one can be conducted thither without such self- 
 acknowledgment, and the knowledges of the true and the good 
 The continuation may be seen at the end of the chapter. 
 
 CHAPTER TIL 
 
 1. AND the serpent was more subtle than any wild beast 
 of the field which Jehovah God had made; and he said to the 
 woman, Ilath not God, moreover, said. Ye shall not eat of every 
 tree of the garden ? 
 
 2. And the woman said to the ser])ent, "We may eat of the 
 fruit of the tree of the garden ; 
 
 3. But of the fruit of the ti'ee which is in the midst of tlie 
 garden, God hath said, Ye shall not eat ol it, neither ehall ye 
 touch it, lest ye should thence die.
 
 185— rJ3.J GENESIS. 65 
 
 4. And the serpeiit said to tlie woman, In dying lie shall not 
 die. 
 
 5. For God knoweth, that in the day in which ye eat thereof, 
 then your eyes shall be opened, and ye shall be as God, know- 
 ing good and evil. 
 
 (j. And the woman saw that the tree was good for food, and 
 that it was pleasant to the eyes, and a tree to be desired to give 
 intelligence: and she took of the fruit thereof and did eat: and 
 she gave also to her husband [vir] with her, and he did eat. 
 
 7. And the eyes of them botli were opened, and they knew 
 tliat they were naked : and they sewed fig-leaves together, and 
 made themselves girdles. 
 
 8. And they heard the voice of Jehovah God going from 
 himself in the garden in the air [aura] of the day ; and the man 
 and liis wife hid themselves from the face of Jehovah God, in 
 the midst of the tree of the garden. 
 
 9. And Jehovah God called to the man, and said to him, 
 Where art thou ? 
 
 10. And he said, I heard thy voice in the garden, and I 
 was afraid, because I was naked ; and I hid myself. 
 
 11. And he said, Who told thee that thou wast naked? hast 
 tliou eaten of the tree, whereof I commanded thee that thou 
 shouldest not eat? 
 
 12. And the man said. The woman whom thou gavest to be 
 with me, she gave me of the tree, and I have eaten. 
 
 13. And Jehovah God said to the woman. Why hast thou 
 done this ? And the woman said, The serpent deceived me, and 
 1 have eaten. 
 
 THE CONTENTS. 
 
 190. THE third state of the Most Ancient Church is treated 
 of, m which they inclined to projyrium so as to love it. 
 
 191. In consequence of their self-love, or 2)vopriiim^ inducing 
 them to begin to believe nothing but ^^-hat they could compre- 
 hend sensually, therefore the sensual [principle] is represented 
 by the serpent^ self-love or i\\Qproprium by the woma/n^ and the 
 rational [principle] by the man. 
 
 192. Then the serpent or sensual [principle] persuaded the 
 vjoman to scrutinize the reality of the particulars of faith in the 
 Lord, which is signified hy eating of the tree of knowledge ^ and 
 the consent of the rational [[)rinciple], by the nian''s eating 
 thereof., serses 1 — 6. 
 
 193. But that they perceived they were in evil, from the 
 remnant of perception which tliey still possessed, is signified 
 by their eyes heitig opened., and their hearing the voice of Jehovah.^ 
 
 F
 
 66 GENESIS. [Chap, in, 
 
 verses T, 8. By the fig-leaf.^ of which they made themselves 
 prdles, verse 7 ; bv tlielr heing ashamed^ and concealing them- 
 selves in the midst of the tree of the garden^ verses 8, 9 ; and 
 likewise by their acknowledgment and confession^ verses 10 — 13. 
 it is evident that natural good still remained to them. 
 
 THE INTERNAL SENSE. 
 
 194. YEHSE 1. And the serpent was more subtle than any 
 wUdheast of the field which Jehovah God had made / and he said 
 to the woman^ Ilath not God^ moreover^ said^ Ye shall not eat 
 of every tree of the garden f By the serpent is here meant the 
 sensual [principle] of man, when depended upon; by tlie wild 
 heast of the fit Id^ as before, every affection of the external man, 
 by the woman ^ promimn / by the serpenfs saying^ Ha,th not God^ 
 moreover^ said^ 1 e shall not eat of every tree ? that they began 
 to doubt. This is said of the third generation of the Most 
 Ancient Church, which began to disbelieve such revelations as 
 they could not see, and perceive the evidence of: their lirst 
 state is described in this and the subsequent verse, as a state ot 
 doubt. 
 
 195. The most ancient people did not compare all things in 
 man to beasts and birds, but they so denominated them ; and 
 this their customary manner of speaking remained even in the 
 Ancient Chui'ch after the flood, and was preserved amongst the 
 prophets. The sensual things in man they called serpents. 
 because as setpents live close to the earth, so sensual things 
 are closely connected with the body. Hence also reasonings 
 concerning the mysteries of faith, founded on the evidence ol 
 the senses, w' ere spoken of by them as the po{so7i of a serpent^ 
 and the reasoners themselves as serpents; and because such 
 reasoners argue much from sensual or visible things, which are 
 terrestrial, corporeal, mundane and natural, therefore the ser- 
 pent was said to be more subtle than any ic'ddheast of the field. 
 It is likewise said by David, speaking of those who seduce man 
 by reasonings, "They have sharpened their tongue like a ser- 
 pent j ihe jJoison of the asp is under their lips," (Psalm cxl. 3.) 
 And again : •' They are estranged from the womb — speaking a 
 lie. Their p>oison is like the poison of a serpent : like the deaf 
 poisonous asp) that sto])peth her ear, that she nuiy not hear the 
 voice of charmers, the companionship of the wise com]>*inion," 
 (Psalm Iviii. 3 — 6.) Keas<jnings are hei'e called the, poison of 
 a serpent.^ which induce an unwillingness to hear the wise, or 
 tlie voice of the wise ; hence it became a proverb amongst the 
 ancients, that the serpent stoppeth tlie ear. It is said in Amos, 
 
 As if a man — went into the house and leaned his hand on th«
 
 194—196.] GENESIS. ^ 07 
 
 wall, and a serpent bit him. Shall not the day of Jehovah be 
 darkness and not light? even very dark, and no brightness in 
 it ?" (v. 19, 20.) Tlie hand on the wall signified self-derived 
 |)Ower, and the confidence of the sensual, whence comes the 
 blindness which is here described. So in Jeremiah, it is related 
 ■of Egypt: "The voice thereof shall go like a serpent^ for the) 
 shall go in strength, and shall come to her with axes as hewers 
 of wood. Tliey sliall cut down her forest, saith Jehovah, be- 
 cause it will not be investigated ; for they are more than the 
 locusts, and are innumerable. The daughter of Egypt was 
 ashamed ; she shall be delivered into the hand of the people of 
 the north," (xlvi. 22 — 21:.) Egypt denotes reasoning about 
 divine things from what is sensual and scientific ; such reason- 
 ings are called the voice of a serpent^ and the blindness thereby 
 occasioned the people of the north. Again, in Job : '' He shall 
 suck \X\Q poison of asps ' the viper^s tongue shall slay him. He 
 shall not see the brooks, the rivers of rivers of honey and butter," 
 (xx. 16, 17.) River's of honey and butter are things sjuritual 
 and celestial, which could not he seen by mere reasoners; rea- 
 sonings are called the pjoison of the asp and the viijer''s tongue. 
 More may be seen respecting the serpent in the explication of 
 verses 14, 15. 
 
 196. In ancient times, those were called serpents who had 
 more confidence in sensual things than in revealed truth. But 
 it is still worse at the present day, for now there are persons 
 who not only disbelieve every thing which they cannot see and 
 feel, but who also confirm themselves in such incredulity by 
 facts of science unknown to the ancients, and thus occasion in 
 themselves a far greater degree of blindness. That it may be 
 known how those who form their opinions on heavenly subjects 
 from sensual, scientific, and philosojjhical considerations blind 
 themselves, so as afterwards to see and hear notliing, l)eing not 
 only deaf serpents., but also the flying serpents frequently spoken 
 of in the Word, which are much more pernicious, we will take 
 for example what they believe about the spirit. The sensual 
 man, or he who only believes on the evidence of his senses, 
 •denies the existence of spirit because he cannot see it, saying- 
 there is nothing which 1 cannot feel : what I see and touch, 
 that I know to exist. The mere man of science, or he who 
 forms his conclusions from the sciences, says. What is spirit, 
 unless, perhaps, a vapor or heat, or some other existence recog- 
 nized by science, which will vanish when the fire which gave 
 rise to it is extinguished ? Have not animals a body, senses, 
 and something analogous to reason ? and yet it is asserted that 
 although these must all perish the spirit of man is immortal; 
 t-hus they deny the existence of the spirit. Philosophers also^ 
 who wish to have the credit of possessing more discernment 
 than the rest of mankind, speak of the spirit in terms which
 
 68 GENESIS [Chap. iii. 
 
 they do not themselves understand, fur the}' dispute about them, 
 contending that not a single expression is applicable to spirit 
 which is derived from what is material, organic, or has extension ; 
 thus by abstracting from spirit every coneeivable quality, it 
 vanishes from their ideas and becomes to them a nothing. Tho 
 wiser philosophers, however, assert that the spirit is thought ; 
 but in their reasonings about thought, in consequence of sepa- 
 rating from it all substantiality, they conclude that it must 
 necessarily cease to exist when the body expires. Thus all who 
 reason merely from the senses, science, and philosophy, deny 
 the existence of spirit, and in so doing cease to believe what is 
 asserted of the spirit and spiritual things. Not so the simple 
 in heart ; if these are questioned about the existence of the 
 spirit, they declare their unfeigned belief therein, because the 
 Lord has said that they shall continue to live after death ; thus, 
 instead of extinguishing their rational [principle], they vivify it 
 by the Word of the Lord. 
 
 1'97. By the serpent^ amongst the most ancient people, who 
 were celestial men, was signined circuinsjjection^ and also the 
 sensual [principle] by which they exercised circumspection so 
 as to be secured from injury. It is in this sense that the Lord 
 said to his disciples, " Behold, I send you forth as sheep in the 
 midst of wolves ; be ye therefore prudent as serpents^ and harm- 
 less as doves," (Matt. x. 16.) Thus also the brazen serjyent was 
 set up in the wilderness^ by which was signified the sensual [prin- 
 ciple] of the Lord, who alone is the celestial man, and takes 
 care of and provides for all ; wherefore all who looked upon it 
 were preserved. 
 
 198. Verses 2, 3. And the woman said to the serpent^ We 
 may eat of the fruit of the tree of the garden • hut of the fruit 
 of the tree which is in the midst of the garden, God hath said, 
 Ye shall not eat of it, neither shall ye touch it, lest ye should 
 thence die. The fruit of the tree of the garden is the good and 
 the true revealed to them from the Most Ancient Church ; the 
 fruit of the tree which is in the midst of the garden, of wJiich 
 they were not to eat, is the good and the true of faith, which 
 they were not to learn from themselves ; not to toucit it, is a 
 ])rohibition against thinking of the good and the true of faith 
 from themselves, or from the sensual and scientific [principle] ; 
 and lest ye should thence die, is because thus faith, or all wisdom 
 and in I diligence, would perish. 
 
 191». J he fruit of the tree of which they tnight not eat, sig- 
 uifies the good and fiie true of the faith revealed to them from 
 the Most Ancient Church, or the knowledges of faith, as is 
 evident from this circumstance, that it is said to be the fruit of 
 the tree of the garden of which they might eat, and not the tree 
 of the garden, as when before treating of the celestial man, or 
 the M(xst Ancient Church, (ii. 16.) Hie tree of tlie garden, aa
 
 l!>7— 202.1 GENESIS. G9 
 
 it is there denominated, is the perception of the good and the 
 true ; and the good and the true originating thence [as fruit does 
 from a tree] is hci-e Cil\]edJ'■f'^dt, and is also frequentl}^ signiiied 
 by fruit in tlie Word. 
 
 200. The reason why the tree of Jcnoioledge is liere spoken 
 of as being in the midst of the garden^ altliough previously (ii. 
 9,) the tree of lives was said to be in the midst of the garden, 
 and not the tree of knowledge^ is, because the midst of the garden 
 signities the inmost; and the inmost [principle] of the celestial 
 man, or the Most Ancient Church, was the tree of lives, which 
 is love and the faith thence derived ; whereas with this man, 
 who may be called a celestial-spiritual man, or with this pos- 
 terity, faith was the midst of the garden, or the inmost. It is 
 impossible more fully to describe the quality of the men who 
 lived in that most ancient time, because in the present day it 
 is utterly unknown, their disposition being altogether different 
 from our own. For the purpose, however, of conveying some 
 faint idea of their disposition, it may be mentioned that they 
 knew tlie true from the good, or what is of faith from love. 
 But, when that generation expired, another succeeded of a 
 totally different disposition, for instead of discerning the true 
 from the good, or what was of faith from love, they acquired 
 the knowledge of what is good by means of the true, and what 
 is of love from the knowledges of faith, and with many amongst 
 them mere knowledge alone was the desideratum. Such was 
 the change made after the flood to prevent the destruction of 
 the world. 
 
 201. Since, therefore, the disposition of the most ancient 
 people anterior to the flood is not now found to exist amongst 
 mankind, it is no easy matter to explain intelligibly what the 
 words of this passage in their genuine sense imply. They are, 
 however, perfectly understood in heaven, for the angels and 
 angelic spirits, who are called celestial, are of the same genius 
 as the most ancient people who were regenerate before the flood ; 
 whilst the angels and angelic spirits, who are termed spiritual, 
 are of a similar disposition to the regenerate after the flood ; 
 although in both cases in indefinite variety. 
 
 202. The Most Ancient Church, which was a celestial man, 
 was so constituted as not only to abstain from eating of the tree . 
 of knowledge, that is, from acquiring their ideas of faith by 
 means of information obtained through the senses and from 
 science, but its membei's were not even allowed to touch thai 
 tree, or, in other words, to think on any matters of faith under 
 the iutluence of sensual and scientific [notions], lest they should 
 pass from celestial into spiritual life, and be finally lost. Such 
 also is the life of the celestial angels : the more interiorly celes- 
 tial of whom do not even allow faith to be named, nor any thing 
 whatever which has a merely spiritual origin, and if it is spoken
 
 70 GENESIS [Chap iii, 
 
 •of by others, instead of faith they have a perception of love, 
 with a diiference known only to themselves ; — thus whatever ia 
 of faith they derive from love and charity; — still less can they 
 endure listening to any reasonings about faith, and, least of all, 
 to any mere scientific respecting it ; for, by means of love, they 
 have a perception of what is good and true from the Lord ; 
 from this perception they know instantly whether it be so or 
 not ; wherefore when any thing is said about faith, they answer 
 simply that it is so, or that it is not so, because they perceive 
 from the Lord how it is. This is what is signified by the Lord's 
 words in Matthew: "Your communication shall be, Yea, yea, 
 nay, nay ; for whatsoever is more than these cometh of evil," 
 (v. 37.) This then is what was meant by their not hein^ allowed 
 to touch the fruit of the tree of hnoioledge j for, in case they 
 touched, they would be in evil, or would thereby die. The 
 celestial angels, however, converse together on various subjects, 
 like the other angels ; but, their celestial language, which is 
 formed and derived from love, is more ineffable than that of 
 the spiritual angels. 
 
 203. The spiritual angels, however, converse about faith, 
 and even confirm their views of faith by intellectual, rational, 
 and scientific considerations ; but they never form their opinions 
 on matters of faith on such grounds, since those only act in 
 this manner who are in evil. They are also endowed br the 
 Lord with a perception of all the truths of faith, although not 
 such a perception as the celestial angels enjoy. The perception 
 of the spiritual angels is something of conscience vivified by 
 the Lord, which indeed appears like celestial perception, yet 
 is not so, but only spiritual perception. 
 
 204. Yerses 4, 5. And the serpent said to the woman. In 
 dying ye shall not die. For God kn oioeth that in the day in lohich 
 ye eat tJttreof, then your eyes shall he opened, and. ye sliall he as 
 God, knowing good and evil. Their eyes heing opened hy eating 
 the fruit of the tree, signifies that they were to examine matters 
 of faith by the light of the senses and of science, that is, from 
 themselves, they would then see clearly that their former opinions 
 were erroneous ; to he as God, knowing good and evil, denotes 
 that thus, from themselves, they would be able to be as God, 
 and to guide themselves. 
 
 205. Every single verse contains a particular state, or change 
 of state, in the church : the preceding verses express a percep- 
 tion of the uidawfulness of that to which they were inclined ; 
 these verses, an incipient doul)t whether it might not be lawful, 
 since they would thus be enabled to see the truth of what they 
 had heard from theii- furefathers, and so have their eyes opened. 
 At length, in consequence of the ascendancy of self-love, they 
 desired to be under their own guidance, and thus to be like 
 the Lord; for such is the nature of self-love, that it is unwilling
 
 *203-208.J GENESIS. 71 
 
 to submit to the Lord's leadin«;s, and prefers to be self-directed, 
 and to form its creed from the deductions of the senses and 
 from science. 
 
 2ii6. Who are more persuaded that their eyes are open, and 
 that </.s' God tlieij l^now <jood and evil ^ than those who love them- 
 st'lves, and at the same time excel in worldly wisdom? and yet, 
 who are nore blind? An attentive examination would sliow, 
 that thev do not even know, much less believe in, the existence 
 of sjiirit; with the nature of spiritual and celestial life they are 
 utterly unacipiainted ; they do not acknowledge an eternal life, 
 fo:- tliey believe themselves to be like the brutes which perish ; 
 neither do they acknowledge the Lord, but worship only them 
 selves and nature. Those amongst them who wish to be guarded 
 in tlieir expressions say, that there is a certain Supreme Being, 
 of whose nature they are ignorant, and who rules over all. 
 These are the principles in which they confirm themselves by 
 numerous sensual and scientific arguments, and if they dared, 
 they would do the same before all mankind. Such persons, 
 although they desire to be regarded as gods, or as the wisest of 
 beings, would, if they were asked whether they know wliat it 
 is to iiave no ■proprium^ I'eply, that it is the same thing as to 
 have no existence, and were they deprived of their pi'opriam^ 
 they would be nothing. If they are asked, what it is to live 
 from the Lord ? they conceive it to be a mere phantasy ; and 
 if interrogated as to their knowledge of conscience, they would 
 say it is a mere creature of the imagination, which may be ser- 
 viceable in keeping the vulgar under restraint : if interrogated 
 as to tlieir knowledge of perception, they would do nothing 
 but laugh at your question, and call it enthusiastic. Such is 
 their wisdom, such open eyes they have^ and such gods they are : 
 on these principles, which they imagine to be clearer than the 
 day, they ground all their reasonings and conclusions concerning 
 the mysteries of fiiitli ; and, what can be the result but an abyss 
 of darkness ? These are the serpents^ above all others, wlio 
 seduce the world. However, this posterity of the Most Ancient 
 Church was not as yet so depraved ; but such was the case with 
 those described from verse 14 to 19 of this chapter. 
 
 207. Yerse 6. And the tooman saw that the tree was good 
 for food^ and that it was pleasant to the eyes^ and a tree to he 
 desired to give intelligence : and she tooh of the fruit thereof^ and 
 did eat ; and she gave also to hr hushand [\'ir] loith her^ and he 
 did eat. Good for food signifies cupidity ; p)^<^<^8ant to the eyes^ 
 phantasy; and desirable to give intelligence ^\AQas>\\ve'. these are 
 of the proprium., or woman', by the hushancVs eating., is signi- 
 fied the consent of the rational [principle], n. 265. 
 
 208. This was the fourth posterity of the Most Ancient 
 Church, which suffered itself to be seduced by the love of the pro-
 
 7ii GEKESIS. [Chap. iii. 
 
 prinm^ and was unwilling to believe what was revealed, unless 
 confirmed by the evidence of the senses and by science. 
 
 209. The expressions here employed, as that the tree vms 
 good for food^ jpleasant to the eyes^ and desirable for giving intel- 
 ligence^ are such as were adapted to the genius of those who 
 lived in that most ancient time, having especial reference to the 
 will, because their evils originated in the will. Where the 
 Word treats of the people who lived after the flood, such ex- 
 pressions are adopted as are not thus applicable to the will, but 
 to the understanding; for the most ancient people derived the 
 true from the good, whilst those who lived after the flood ac- 
 quired the good by means of the true. 
 
 210. The nature of the jproDrinm may be understood, from 
 the fact of every evil and false in man originating in the love ot 
 self and the world, whereby men are inclined to believe in 
 self, and not in the Lord or the Word, and to suppose that what 
 they cannot acquire sensually and scientifically has no existence. 
 Hence they become altogether evil and false, and thus see all 
 things so perversely as to regard evil as good, and good as evil ; 
 falses as truths, and truths as falses ; realities as nothing, and 
 nothing as every thing. They call hatred love, darkness light, 
 death life, and vice versa^ and ai'e denominated in the Word, 
 the lam,e and the hlind. This then is the proprium of man, 
 which is, in itself, infernal and accursed. 
 
 211. Yerse 7. And the eyes of them both were opened^ and 
 they knew that they were naked. Their eyes being opened., signi- 
 fies their knowing and acknowledging, in consequence of an in- 
 ternal dictate, themselves to be naked., that is, no longer in 
 innocence, as before, but in evil. 
 
 212. By having the eyes opened is signified an interior dictate, 
 as is evident from similar expressions in the Word ; as from 
 what Balaam says of himself, who, in consequence of having 
 visions, calls himself the man whose eyes were opened (Numb, 
 xxiv. 3.) And from Jonathan, who, when he tasted of the 
 honey-comb, and had a dictate from within that it was evil, 
 said that his eyes saio so as to be enlightened so that he saw 
 what ]je knew not, (1 Sara. xiv. 20.) Besides, in the Word, 
 the eyes are often used to denote the understanding, and thus 
 an interior impression thence received; as in David : '"'' Lighten 
 mine <?ye«, lest I should sleep the death," (Psalm xiii. 3 ;) where 
 eyes denote the understanding. So in Ezekiel, speaKing of those 
 who are not willing to understand, ^''■ioho have eyes to see., and 
 see not^'' (xii. 2.) In Isaiah : "Shut their eyes., lest they should 
 see loith their eyes^'' (vi. 10,) for blind them lest they should 
 understand. So Moses says to the people, " Jehovah hath not 
 given you a heait to know, and eyes to see., and ears to hear-/' 
 (Deut. xxix. 4 ;) where heart is put for the will, and eyes for the
 
 209- -215.] GENESIS. 73 
 
 understandiiitj;. It is wi-itteii of the Lord in Isaiali, tliat he 
 should open the hlhid eyes, (xlii. 7.) And again, in the same 
 prophet : " The eyes of the Uind shall see out of obscurity, and 
 out of darkness," (xxix. 18.) 
 
 213. By Icnowiiig that tliey were naked, is signified, their 
 knowino: and acknowledo-ino; themselves to be no longer in in- 
 nocence as before, but in evil, as is evident trom the last verso 
 of the preceding chapter, where it is said, and they were hoth 
 naked, the man and his wife, and ivere not ashamed j not to he 
 ashamed because they were naked, being there shown to signify 
 that they were iniK)cent. The contrary is signified by their 
 heing ashamed^ as in this verse, where it is said that they sewed 
 fig-leaves together, and eoncealed themselves ; for where there is 
 nu innocence, there nakedness is a scandal and disgrace, because 
 it is attended with a consciousness of thinking evil: For this 
 reason nakedness is used in the Word as a type of disgrace and 
 evil, and is predicated of a perverted churcli, as in Ezekiel : 
 " Thou wast naked and hare, and polluted in thy blood," (xvi. 
 22.) And again: "-They shall leave her naked and hare, and 
 i\\Q nakedness Q\\2i\\ be discovered," (xxiii. 29.) In John: "I 
 counsel thee to buy of me — white raiment that thou mayest be 
 clothed, and that the shame of thy nakedness do not appear," 
 (Rev. iii. 18.) And concerning tlie last day: "Blessed is he 
 wlio watcheth, and keepeth his garments, and doth not walk 
 naked, and they see his shame," (Rev. xvi. 15.) In Deut. : "If 
 a man shall find in his wife some nakedness, let liim write her a 
 bill of divorcement," (xxiv. 1.) Where it was on this account, 
 also, commanded to Aaron and his sons to have linen breeches 
 — when they came to the altar to minister in the holy place, to 
 cover the flesh of their nakedness, lest they should bear iniquity 
 and die," (Exod. xxviii. 42, 43.) 
 
 214. They are called naked because left to their 2jroj)rmm ,' 
 for those who are left to prop^num, or to themselves, have no 
 longer any thing of intelligence and wisdom, or faith, remaining ; 
 consequently they are naked as to the true and the good, and 
 therefore in evil. 
 
 215. T\\Q j)ro2)riuni\B nothing but mere evil and the false, as 
 was made evident to me from this circumstance, that whatever 
 any spirits uttered from themselves was evil and false, insomuch 
 that whenever it was made known to me that they spoke from 
 themselves, I was instantly aware that what they said was false, 
 and yet they were themselves so thoroughly persuaded of the 
 truth of what they spake as to have not the slightest doubt 
 about it : — the case is similar also with men who speak from 
 themselves. It has been likewise permitted me to perceive that 
 those who have begun to reason concerning the truths relating 
 to s])iritual and celestial life, or, in 3ther words, those of faith, 
 are in a state of doubt, yea, even of denial, for none reason
 
 74 GENESIS. [Chap iii. 
 
 about faith but such as doubt and denj it. As this proceeds 
 from self, or from the jpr(ypriu7n.^ they fell into mere falsities^ 
 consequently into an abyss of darkness or falsity ; and, when in 
 this state, the slightest objection prevails over a thousand truths, 
 as a minute particle of dust applied to the eye in the axis of 
 vision interrupts the view of the universe and of every thing 
 which it contains. Of such persons the Lord says in Isaiah» 
 " Woe unto those w^ho are wise in their own eyes^ and intelligent 
 before their own faces," (v. 21 :) and again, " Thy wisdom and 
 thy knowledge, it hath averted thee ; and thou hast said in thy 
 heart, I am, and none else beside me, and evil shall come upon 
 thee, thou shalt not know from whence it riseth, and mischief 
 shall fall upon thee, which thou shalt not be able to expiate : 
 and vastation shall come upon thee suddenly, which thou shalt 
 not know," (xlvii. 10, 11.) Also, in Jeremiah: "Everyman 
 is made stupid by knowledge, every founder is confounded by 
 the graven image, for his molten image is falsehood, neither is 
 there breath in them," (li. 17.) A graven image is the false^ 
 and a Tnolten image the evil oi \\iq pro])rium. 
 
 216. And they sewed fig-leaves together^ and made themselves 
 girdles. To sew leaves togethei\ is to excuse themselves ; the 
 fig-tree is natural good ; and to make tliemselves girdles^ is to be 
 affected with shame. Thus spake the most ancient people, and 
 thus they described this posterity of the Church, which, instead 
 of the innocence they had formerly enjoyed, possessed only 
 natural good, by which their evil was concealed : as, however, 
 the_y knew themselves to be merely in natural good, they were 
 affected with shame. 
 
 217. That the vine is used in the Word to signify spiritual 
 good, and the fig-tree natural good, is at this day utterly un- 
 known, because the internal sense of the Word has been lost ; 
 nevertheless, wherever those expressions occur, they signify or 
 involve this meaning; as when the Lord spake in parables con- 
 cerning the vine and the fig-tree ', as in Matthew : " Jesus seeing 
 a fig-tree in the w'ay, came to it, but he found nothing thereon 
 save leaves only, therefore he said to it, Let no fruit grow on 
 thee henceforward forever. And presently \\\q fig-tree withered 
 away," (xxi. 19 ;) by which is understood, that no good, not 
 even natural good, was to be found upon the earth. Similar 
 is the meaning of the vine and fig-tree in Jeremiah: '"Were 
 they ashamed when they had committed abomination ? Even 
 in being ashamed, they were not affected with shame, and they 
 knew not how to blush ; therefore, in collecting, I will collect 
 them, saith Jehovah ; there shall be no grapes in the vine, nor 
 figs in the fig-tree, and the leaf shall fall," (viii. 12, 13:) by 
 which is signified that all good, as well spiritual as natural, had 
 perished, since they were so depraved as to have lost even the 
 sense of sha/rne, like many at the present day who are in evil,
 
 216—219.] GENESIS. 1(^ 
 
 and wlio, so far from blushing for their wickedness, make it 
 their boast. In Hosea : " I found Israel like grams in the 
 wilderness ; I saw your fathers as the first-ripe in the fig-tree 
 at her first time," (ix. 10.) And in Joel : " Be not afraid, ye 
 beasts of my fields — for the tree shall bear her fruit, the fig- 
 tree and the vine shall yield their strength," (ii. 22.) The vine 
 is put for spiritual good, the fig-tree for natural good. 
 
 218. Verse 8. And they heard the voice of Jehovah. God 
 going from himself in the garden •in the air of the day : and th(. 
 tiMn and hiswfe hid themselves from the face of Jehovah God^ 
 in the midst of the tree of the garden. By the voice of Jehovah 
 God going from himself in the garden, is signified an internal 
 dictate, which caused them to feel afraid ; this dictate being 
 the residue of the percei)tion which they had possessed ; by the 
 air or breath of the day, is denoted a period when the church 
 still possessed some residue of perception : to hide themselves 
 from the face of Jehovah God, is to fear the dictate, as is usual 
 with those who are conscious of evil ; by the midst of the tree 
 of the garden, in which they hid themselves, is signified natural 
 good : that which is inmost is called he midst ; the tree denotes- 
 perception as before ; but, because there was little perception 
 remaining, the tree is spoken of in the singular number, as it 
 there were only one 2'emaining. 
 
 210. By the voice of Jehovah God going from himself in the 
 garden, is meant an internal dictate, of which they were afraid, 
 as is evident from the signification of voice in the Word, where 
 the voice of Jehovah is used to designate the Word itself, the 
 doctrine of faith, conscience, or an internal animadversion^ 
 and also every warning thence resulting ; wherefore also thun- 
 ders are called the voices of Jehovah ', as in John : it is said the 
 angel " cried with a loud voice, as a lion roareth, and when he 
 had cried seven tliunders uttered their voices,^'' (Rev. x. 3 ;) de- 
 noting that the voice was then both external and internal. Again 
 with a similar meaning : *■' In the days of the voice of the seventh 
 angel — the mystery of God shall be consummated," (Rev. x. 7.) 
 In David ; "Sing unto God, — sing praises unto the Lord — who 
 rideth upon the heavens of heavens which were of old ; lo, lie 
 doth send out his voice, the voice of strength," (Psalm Ixviii. 
 32, 33.) The heavens of heavens which were of old, denote the 
 wisdom of the Most Ancient Church ; voice, revelation, and 
 als^. an internal dictate. Again : " The voice of Jehovah is 
 upon the waters ; — the voice of Jehovah is in power ; the voice 
 of Jehovah is in glory ; the voice of Jehovah breaking the 
 cedars ; — the voice of Jehovah dividing the tiames of fire ; the 
 voice of Jehovah raaketh the wilderness to shake ; — the voice o\ 
 Jehovah maketh the hinds to calve, and discovereth the forepts," 
 (Psalm xxix. 3 — 5 and 7 — 9.) And in Isaiah : " Jehovah shall 
 cause the excellency of his voice to be heard, — for through the
 
 7« GENESIS. [Chap. iii. 
 
 voice of Jehovah shall the Assyrian be beaten down," (xxx. 
 30, 31.) 
 
 220. By the voice goincj from himself^ means there was but 
 little of perception remaining, and that alone, as it were, by 
 itself, and nnheard, as is manifest also from the following verse, 
 where it is said, Jehovah called to the maii^ as in Isaiah, '•''The 
 voice of one calling in the wilderness. — The voice said, Call^'' 
 (xl. 3 and 6.) Tlie wilderness is the church where there is no 
 faith; the voice of one calling is the annunciation of the Lord's 
 advent, and in general every announcement of his coming as 
 to the regenerate, to whom it is made by an internal dictate. 
 
 221. By the aii\ or breathy of the clay is signified a period 
 when the church had still somewhat of perception remaining, 
 as is evident from the signification of f/ayand night. The most 
 ancient people compared tiie states of the church to the times 
 of tlie day and of the night.^ — to the times of the day whilst 
 still in light — wherefore this state is compared to the hreath or 
 air of the day., because there was still some renniant of percep- 
 tion, from which they knew that they were fallen. The Lord 
 also calls the state of faith c?ay, and that of no faith night., as 
 in John, " It behooveth me to work the works of him that sent 
 me w^hilst it is day., the night cometli when no man can W'Ork," 
 (ix. 4.) The states of the regeneration of man were for the 
 same reason called days in the lirst chapter. 
 
 222. To hide themselves from the face of Jehovah., means to 
 be afraid of his dictate, as is usual with those who are conscious 
 of evil, appears evidently from their reply, (v. 10,) where it is 
 written, '"'' I heard thy voice in the garden, and I was afraid., 
 because I was naked." The face of Jehovah., or of the Lord, is 
 mercy, peace, and every good, as is plain trom the benediction. 
 "Jehovah make his ^«ces to shine upon thee, and be merciful 
 unto thee ; Jehovah lift up his faces upon thee, and give thee 
 jpeckce^'' (Numb. vi. 25, 2(3.) And in David : '' God be merciful 
 unto us, and hless us, and cause his faces to shine upon us," 
 (Psalm Ixvii. 1.) And in another place : "There be many that 
 say, Who will show us any good'^ Jehovah, lift thou up the 
 light of thy faces upon us," (Bsalm iv. 0.) The mercy of the 
 Lord is therefore CAW^id the cngel effaces., in Isaiah: "I will 
 mention the mercies of Jehovah, — which he hath bestowed on 
 them according to his mercies., and according to the multitude 
 of ids mercies ' and he became their Saviour, in all tlieir 
 atHiction he was afflicted, and the angel of his faces saved them ; 
 in his love and in Ins pity he redeemed them," (Ixiii. 7 — 9.) 
 
 223. Sinca the face of the Tord \s mercy, peace, and every 
 good, it is evident that he regards all from mercy, and never 
 averts his countenance from any ; but that it is man, whilst he 
 is in e'il, w'ho turns away his face trom the Lord. This he 
 testifies in Isaiah : " Your iniquities have separated hetioeen yiw
 
 220— '227.J GENESIS. 77 
 
 ■and your God^a/ndyour sins have hid hh face from you^''''(\\x.2'^ 
 and here, they hid themselves froTn the face of Jehovah^ because 
 they were naked. 
 
 224. Mercy, peace, and every good, or, the faces of Jehovah^ 
 are tlie cause of the internal dictate wliich those have wlio 
 possess perception, and also with those who have conscience, 
 although in a ditierent manner, and they always operate uier- 
 cifullj, although they are received according to the state in 
 vhich man is. The state of this man, or of this posterity of 
 the Most Ancient Church, was good in the natural [degree], 
 and such as are in natural good hide themselves through fear 
 and shame because they are nahed : whilst such as are destitute 
 of natural good do not indeed hide tliemselves., because they 
 are insusce[)tible of shame, concerning whom may be seen Jere- 
 miah viii. 12, 13, and above, n. 217. 
 
 225. The midst of the tree of the garden signifies natural 
 good, in which there is some perception which is called a tree.^ 
 as is also evident from the garden in which the celestial man 
 dwelt ; for every thing good and true is called a garden^ with a 
 ditference according to the man who cultivates it. Good is not 
 good, unless its inmost ])rineiple be celestial, from wliich, or 
 by which, from the Lord, comes perception ; this inmost ])rin- 
 ciple is here called the 7nidst^ as also elsewhere in the Word. 
 
 22G. Verses 9, 10. And Jehovah God called, to the man.^ and 
 said unto him., Where art thou ? And he said., I heard thy voice 
 in the garden., and I was afraid., because I was naked: and [hid 
 myself. The meaning of crying^ of the voice in the garden., and 
 of their being afraid because they loere 7Uiked^ and therefore 
 hiding themselves^ has been previously explained. It is ccMumon 
 in the Word, for man to be interrogated as to where he is and 
 what he is doing, although the Lord previously knew every 
 thing about him; the reason, however, of this inquiry is, that 
 man should acknowledge and confess his state. 
 
 227. As it is desirable that the origin of perception, internal 
 dictate, and conscience, should be understood, because it is at 
 the present day altogether unknown, therefore it is permitted 
 me to relate something on the subject. It is most true, that 
 man is governed by the Lord by means of spirits and angels. 
 When evil spirits begi-n to rule, then the angels labor to avert 
 evils and falses, and hence arises a combat. It is this combat 
 of which he is rendered sensible by perception, by inward dictate, 
 impression, or by conscience. IJy these, and also by tempta- 
 tions, it might be plainly known to man that spirits and angels 
 are with him, were he not so deeply immersed in corporeal 
 things as to believe nothing which is said about spirits and 
 angels. Such persons, therefore, supposing them to feel these 
 combats hundreds of times, would still say they were imaginary^ 
 and the effect of a disordei-ed mind. To me it has. )ii>wever
 
 rS GENESIS. [Chap, iil 
 
 been permitted sensibly to feel such combats thousands of times, 
 and now, for several years })ast, it has been granted me to perceive 
 almost continually what spirits were with me, their nature and 
 origin, the period of their approach and departure, and wlien 
 I conversed with them. 
 
 228. It is impossible to describe the exquisite perception 
 whereby the angels discover whether any thing gains admission 
 which is contrary to the truth of faith and the good of love. 
 They perceive both the quality of the influx and the precise 
 moment of its entrance a thousand times more perfectly than the 
 man himself, who, indeed, scarcely knows any thing respecting 
 it. The least thought in man is more fully perceived by the 
 angels than the greatest, and, however incredible it may appear, 
 it is yet most true. 
 
 229. Yerses 11 — 13. And he said, Who told thee that thou 
 wast naked f Hast thou eaten of the tree whereof I commaiided 
 tliat thoii shouldest not eat ? And the man said, The woman 
 whom thou gavest to he %Ditli me, she gave me of the tree, and 1 
 have eaten. And, Jehovah God said to the woman. Why hast 
 thoib done this f And ih^ wo-tian said. The serpent deceived me, 
 and I have eaten. The signification of these words is evident 
 from what has been previously stated, as that the rational [prin- 
 ciple] of man suffered itself to be deceived by the jyrojn^ium, 
 because it was dear to it, or by self-love, so as to believe nothing 
 but what it could see and feel. Every one may see that Jehovah 
 God did not speak to a serjpent, and indeed that there was no 
 serpent, neither did he address the sensual [principle] signified 
 by the serjpent, but that these w^ords imply a different meaning, 
 namely, that they perceived themselves to be deluded by the 
 senses, and yet, in consequence of self-love, were desirous of 
 ascertaining the truth of what they heard concerning the Lord, 
 and faith in him, previous to admitting it into their creed. 
 
 230. The ruling evil of this posterity was self-love, without 
 their having at the same time so much of the love of the world 
 as exists in the present day ; for they dwelt each in his own 
 house and famih^, and had no desire to accumulate wealth. 
 
 231. The evil of the Most Ancient Church which existed 
 before the flood, as well as that of the Ancient Church after 
 the flood, — of the Jewish church, and subsequently of the new 
 churcli established amongst the Gentiles after the coming of 
 the Lord, and also of the cliurch of the present day, is, that 
 they tlo not believe the Lord or the Word, but themselves and 
 their own senses. Hence there is no faith, and where there is 
 no faith there is no love of the neighbor, thus every evil and 
 falsity. 
 
 232. At this day, however, the evil is much greater than in 
 former times, because men can now confirm the incredulity of 
 the senses by scientifics, unknown to the ancients, which have
 
 22S-2;}3.] GENESIS. 79 
 
 given birth tt» an indescribable degree of darkness, at which 
 mankind wonld be perfectly astonished did they but know its 
 extent. 
 
 233. To explore the mysteries of faith by scientifics is as 
 impossible as/b;* a camel to pass through the eye of a needle^ or 
 for a rib to regulate the movements of the purest fibres of the 
 chest or of the heart ; — so gross, yea, much more so, are the 
 sensual and scientific [principles] when compared with such as 
 are spiritual and celestial. He who seeks only to investigate the 
 secret» of nature, which are innumerable, with difficulty dis- 
 covers a single one, and, as experience proves, in the course of 
 his investigation, is liable to fall into many errors. How much 
 more likely then is this to be the case, whilst investigating the 
 hidden truths of spiritual and celestial life, where myriads of 
 mysteries exist for one that is to be found in nature! For the 
 sake of illustrating this point let us take the following instance: 
 man o^ himself cannot act otherwise than wickedly, and avert 
 himself from the Lord, yet it is not the man who acts thus, 
 hut as he is incited by the evil spirits who are attendant upon 
 him ; nor do the evil spirits so act except from the evil itself 
 which they have appropriated; nevertheless man does evil and 
 turns himself away from the Lord, and is in fault; and yet 
 he lives only from the Lord. So, on the other hand, man of 
 himself cannot possibly do good, and turn towards the Lord, 
 luit by the ministry of angels ; neither can the angels except 
 from the Lord alone; and yet man may as of himself do good, 
 and turn to the Lord. Neither the senses, nor science, nor 
 philosophy, can conceive such truths as these, and, if consulted, 
 would utterly deny their possibility although in themselves 
 ini>st certain ; and so it is in all other similar cases. From 
 what has been said it is evident that those who consult the 
 senses and science respecting what is to be believed, not only 
 ])recipitate themselves in doubt, but also in denial, and thus 
 in darkness, and into every concupiscence. For such persons 
 as believe what is false, act accordingly, and, denying the ex- 
 istence of what is spiritual and celestial, believe only what is 
 corporeal and worldly. Thus they love whatever is of themselves 
 and the world, and, a false sentiment removing all restraint 
 over the inclinations of the natural man, gives rise to evils of 
 life 
 
 14. And Jehovah God said to the serpent, Because thou 
 hast done this, thou art cursed above every beast, and above 
 every wild beast of the field ; upon thy belly shalt thou go, and 
 dust shalt thou eat all the days of thy life. 
 
 15. And I will put enmity between thee and the woman, 
 and between thy seed and her seed ; he shall tread upon thy 
 head, and thou shalt bruise his heel.
 
 80 GENESIS. [Chap. iii. 
 
 16. And to the woman he said, In multiplying I will mul- 
 ti]^ly thy sorrow and thy conception ; in sori'ow thou shalt bring 
 forth sons, and thine obedience shall be to thy husband, and lie 
 shall rule over thee. 
 
 17. And to the man he said, Because thou hast hearkened 
 to the voice of thy wife, and hast eaten of the tree of which I 
 commanded thee, saying. Thou shalt not eat of it ; cursed is the 
 ground for thy sake; in great sorrow shalt thou eat of it all the 
 days of thy life. 
 
 18. And it shall bring forth ro thee the thorn and the thistle, 
 and thou shalt eat the herb of the iield. 
 
 19. In the sweat of thy face shalt thou eat bread, till thou 
 return unto the ground ; for out of it wast thou taken ; for dust 
 thou art, and unto dust shalt thou return. 
 
 THE CONTENTS. 
 
 234. THE subsequent state of the church down to the flood 
 is here described ; and as at that time the church utterly de- 
 stroyed itself, it is foretold that the Lord would come into the 
 world, and save the human i-ace. 
 
 235. Being unwilling to believe any thing which could not 
 be apprehended by the senses, the sensual [princi])le], which is 
 the serj)ent^c.wY^Q^ itself, and became internal, verse 14. 
 
 236. To prevent therefore all mankind from falling intt) hell, 
 the Lord promised that he would cume into the world, verse 15. 
 
 237. The church is further exemplified by the icoman., who 
 80 loved self, or the jproprium^ as to be no longer capable ol 
 a]iprehending truth, although the rational [principle] had been 
 conferred upon her to rule over her, verse IH. 
 
 238. The quality of the rational [principle] is then described 
 as consenting to the suggestions of the proprium,^ and thus 
 cursing itself, and becoming infernal, so tiuit reason no longer 
 remained, but ratiocination^ verse 17. 
 
 239. The curse and vastation are described, and also their 
 ferine nature, verse 18. 
 
 240. Also their aversion to every thing of faith and love ; 
 and thus from being man they became not men, verse 19. 
 
 THE INTERNAL SENSE. 
 
 241. THE most ancient peo))le, being celestial men, were 
 80 constituted, that every object which they beheld, either in 
 the world or u])on the face of the earth, i^roduced indeed the 
 ordinary impressioTi on their natural eye, but at the same time
 
 234—243.] GENESIS. 81 
 
 excited in tlieir minas a perception of the lieavenly and divine 
 realities wliicli tlie^v signiiied and represented ; their sight was 
 thus onl_y a kind ot" instrumental sense, and their language thence 
 ])artuok of" a similar character. Every one, by coiisuiting liis 
 own experience, may in some measure apprehend how this was; 
 for whoever attends earnestly to the meaning of what is spoken 
 hy another, hears indeed the words whicii he employs, and yet 
 as it were does not hear them, for he regards their sense only ; 
 and he who thinks still more deeply does not. even attend to the 
 mere meaning of the expressions used, but to the universal 
 sense. These descendants, however, of whom the Word here 
 treats, were unlike their forefathers; for in consequence of their 
 love being placed on worldly and terrestrial objects, the sight of 
 them induced a permanent impression on their minds; on these 
 their thoughts were lirst employed, and, from the ideas thence 
 acquired, they cogitated respecting celestial and divine things. 
 Thus the sensual [principle] became with them the principal^ 
 instead of being esteemed, as by their a^icestors, merely as the 
 instrumental j and, whenever wliat is worldly and terrestrial is 
 regarded as the princi})al, then men reason thence on heavenly 
 things, and thus bring on themselves spiritual blindness. Every 
 one may comprehend this also froni his own experience ; for he 
 must have remarked that whenever he does not attend to the 
 sense of a speaker, but rather to his words, he carries away with 
 liim but little of their meaning, and knows almost nothing about 
 their universal sense, because, judging perhaps from a single 
 word, yea, from a single grannnatical construction, respect- 
 ing it. 
 
 242. And Jehovah God said to the serpent^ Because thou hast 
 done this^ thou art cursed above every beast, and above every wild 
 hast of the field l upon thy belly shall thou go^ and dust shall 
 Ihou eat all the days of thy life. Jehovah God's spjeaking to the 
 serpent, signifies, that they perceived the sensual [principle] 
 was the cause [of their fall] ; and by the serpenfs being cursed 
 ahove every beast, and every wild beast (f the field, that the sen- 
 sual [priiicij)le] aveited itself from the celestial, and turned 
 towards the corporeal, and thus cursed itself. The beast and the 
 wild beast of the field, signify affections, here, as before ; and 
 the serjxmfs going on his belly, that the sensual [principle] could 
 no longer look upwards towards celestial things, but downwards 
 only towards such as are corporeal and tei'restrial. To eat dust 
 'dl the days of its life^ is, that the sensual [i)rinciple] could no 
 longer live except on what was corporeal and terrestrial, and 
 thus was become infernal. 
 
 243. In the most ancient celestial man, every thing belong- 
 ing to the bodily senses being in order, yielded obedience and 
 service to the internal man, and was no further regarded ; but 
 when men beirau to love themselves, and preferred sensual things
 
 82 GENESIS. [Chap, iii 
 
 to the internal man, it was therefore separated, became corporeal, 
 and was thus condemned. 
 
 24:4. Having before sliown that by Jehovah GocVs speaking 
 to the serjMnt^ is signified their perceiving the sensual [principle] 
 to be the cause [of their fall], no more need be said on these 
 words. 
 
 245. His saying to the serpent, Thou art cursed above every 
 heust, and above every loild heast of the field, signifies that the 
 sensual [principle] averted itself from the celestial, turned 
 towards the corporeal, and thereby condemned or cursed itself. 
 as may be clearly demonstrated from the internal sense of the 
 Word. Jehovah God, or the Lord, never curses any one ; He 
 is never angry with any one, never leads any into temptation, 
 punishes none, and still less does he curse any. All this is, 
 however, done by the infernal crew, for such actions can never 
 proceed from the fountain of mercy, peace, and goodness. The 
 reason of its being said, both here and in other parts of the 
 Word, that Jehovah God not only turns away his face, is angry, 
 punishes, and tempts, but also kills and even curses, is, that 
 men may believe the Lord governs and disposes all and every 
 thing in the universe, even evil itself, punishments, and temp- 
 tations ; and when they have received this most general idea, 
 may afterwards learn how he governs and disposes all things 
 by turning the evil of punishment and of temptation into good. 
 In teaching and learning the Word, the most general truths 
 must be first considered ; such therefore abound in the literal 
 sense. 
 
 246 . The hea^t and the wild heast of the field signify afifections, 
 as is evidenrt from what was previously said concerning them, (n. 
 45 and 46 ;) to which it is permitted to add the following passage 
 from David : "Thou, O God, hast made to agitate the rain of 
 benevolences, thou confirmest th}- laboring inheritance: thy 
 wild heast shall dwell therein," (Psalm Ixviii. 9, 10;) where also 
 wild heast denotes the affection of good, because it is said it shall 
 dwell in the inheritance of God. The reason why here, and also 
 in chap. ii. 11), 20, the heast and the loild heast of the field are 
 mentioned, wliilst in chap. i. 24, 25, the beast and tlie ivild heast 
 of the earth are named, is, because the i)resent i)assage treats of 
 the church or regenerated man, whereas the first chapter related 
 t,o what was as yet not a church, or of man about to become 
 regenerate ; for the word field is applied to the church, or to the 
 regenerate. 
 
 247. The serpenfs going on his billy denotes the inabiHty of 
 the sensial [principle] any longer to look upwards towards 
 celestial thhigs, and its looking downwards towards such as are 
 corporeal and torresti-ial. is ])lain from hence, that in ancient 
 times I)y the belly sufh things are signified as are nearest to the 
 earth : by the chest such as are elevated above the earth ; and
 
 244—249.] GENESIS. 88 
 
 by tlie head^ what is supreme. It is l.ere said that the sensual 
 [principle], which in itself is the lowest part of man's nature, 
 went ujpon its helly^ Itecause it regarded what was terrestrial. 
 The depression of the belly even to the earth, and the sprinkling 
 of dust on the head, had a similar signification in the Jewish 
 church. Thus we read in David : " Wherefore hidest thou tliy 
 faces, and forgettest our affliction and our oppression? For our 
 soul is bowed down to the dust^ our helly deaveth to the earth. 
 Arise for our lielp, and redeem us for thy mercy's sake," (Psalm 
 xliv. 24 — 26 ;) where also it is evident, that when man averts 
 himself from the face of Jehovah, he cleaves hy his helly to the 
 dust and to the earth. In Jonah likewise, by the helly of the 
 great fish, into which he was cast, the lower parts of the earth 
 are signified, as is evident from his prophecy ; " Out of the helly 
 of hell have I cried ; thou heardest my voice," (Jonah ii. 2 :) where 
 \ell is put for the lower earth. 
 
 248. For this reason also, when man regarded celestial 
 things he was said to walk erect ^ and to look upward^ or forward 
 which means the sam6 : but when he regarded corporeal and 
 terrestrial things, he was said to be inclined to the earthy and to 
 look downward or hackward^ as in Leviticus, " I am Jehovah 
 3^our God, who brought you forth out of the land of Egypt, 
 that ye should not be their bondmen ; and I have broken the 
 bonds of your yoke, and made you to go erect^'' (xxvi. 13.) In 
 Micah : " Ye shall not thence remove your necks, neither shall 
 ye go erect" (ii. 3.) In Jeremiah : "Jerusalem hath sinned ; — 
 therefore they despise her, because they have seen her naked- 
 ness ; yea, she groaneth and hath turned hackward. — From 
 above hath he sent fire into my bones, — and hath made me to 
 turn hack^ he hath made me desolate," (Lament, i. 8, 13.) And 
 in Isaiah : "Jehovah thy liedeemer, turneth wise men hackward^ 
 and maketh foolish their knowledge," (xliv. 24, 25.) 
 
 249. Eating dust all the days of its life^ signifies that the 
 sensual [principle] was reduced to such a state that it could feed 
 only on what was corporeal and terrestrial, and had consequently 
 become infernal, as is evident also from the signification of dust 
 in the Word ; as in Micah : " Feed thy people — as in the days 
 of old. The nations shall see and shall blush at all their might ; 
 they shall lick the dust like a serpent., they shall move out of their 
 holes like the creeping things [serpentes] of the earth," (vii. 14, 16, 
 17 :) the days of old mean the Most Ancient Church ; the nations 
 those who trust in propriuin.^ of whom it is predicated they shall 
 lick the dust like a serpent. In David : " Barbarians shall bow 
 themselves before God, and his enemies shall lick the dust^'^ 
 (Psalm Ixxii. 9.) £a7'harians and enemies are those who oidy 
 regard terrestrial and worldly things. And in Isaiah: "Dust 
 shall be the serpenfs bread," (Ixv. 25.) As dust signifies those 
 who do not regard spii'itual and celestial things, but only what
 
 84 GENESIS [Chap, iii 
 
 is corporeal and terrestrial, tlierefore the Lord enjoined his dis- 
 ciples, that if the city or honse into which thev entered was not 
 worthy, they should shake off the dust of their' feet ^ (Matt. x. 14. V 
 Tliat dust signifies what is condemned and infernal will l)e further 
 shown, veree 19. 
 
 250. Verse 15. And I will put enmity hetween thee and the 
 woman^ and hetween thy seed and her seed ^ lie shall tread upon 
 thy head^ and thou shalt hruise Ms heel. Every one is aware 
 that this is the first prophecy of the Lord's advent into the 
 world; it appears indeed clearly from the words themselves, and 
 therefore from hence and trom the prophets, even the Jew& 
 knew that a Messiah was about to come. Hitherto, how'ever,. 
 no one has understood what is specifically meant by the serpent., 
 thh woman., the serpent'' s seed., the woman'' s seed.^ the head of the 
 serpent which was to he trodden tipon^ and the heel ichich the 
 serpent shoidd hruise., they mnst therefore be explained. By 
 the serpent is here meant every evil in general, and specifically 
 self-love ; by the woman is understood the church ; by the seed 
 of the serpent., all infidelity; by the seed of the icoman., faith in 
 the Lord ; by He., the Lord himself; by the head of the serpent., 
 the dominion of evil in general, and specifically of self-love ; by 
 to tread upon., depression, so that it should go upon the helly 
 a/nd eat dust f and by the heel^ the lowe-^t natural [principle], as 
 the corporeal, which the serpent shoidd hruise. 
 
 251. The reason why the serpent means in a general sense all 
 evil, and specifically self-love, is, because every evil has its risa 
 from the sensual and scientific [principles], which were primarily 
 signified by the serpent ; wherefore, now, it denotes evil of every 
 kind, and specifically self-love, or hatred against the neighbor 
 and the Lord, which is the same as self-love. As this evil or 
 hatred was various, consisting of numerous genera, and still 
 more numerous species, it is desci'ibed in the Word by various 
 hinds of serpents., as snakes, royal serpents or cockatrices., asps., 
 hcemorrhoids, jpr esters or fiery serpents., filling serpents., and 
 creeping things., and vipers., according to the ditferences of the 
 poison, wliich is hatred. Thus we read in Isaiah : '' Rejoice 
 not, thou wdiole Palestina, because the rod wliich smiteth thee 
 is broken ; for out of the se?pent''s root shall go forth a cockatrice 
 [regulus], and his fruit sliail be a fie7'y fiying serj^ent,^^ (xiv. 29.) 
 The se/ptnfs root is the sensual ami scientific [principle]; the 
 cockatrice, evil originating in the false thence derived ; and the 
 fiery fiying seipent, the concupiscence of self-love. By the same 
 projjliet also, similar things are elsewhere thus described : "They 
 hatch cockatrice'' s egqs., and weave the spider's web; he that eateth 
 of tlieir eggs dieth and when it is crushed there cometh out a 
 viper^'' (lix. v.) The serpent is called in the Revelation the great 
 and red dragon and the old serpent., and also the devil and satan, 
 who deceives the whole world, (xii. 8, 9 ; xx, 2.) Where and
 
 250— L>54."J GENESIS. S5 
 
 elsewhere, by the devil is never meant any particular devil who 
 is prince over the otliers, but the whole crew of wicked spirits, 
 and evil itself. 
 
 252. By the tooman is meant the church, as is plain from 
 what was said above, n. 155, concerning the celestial marriage. 
 Such is the nature of the celestial marriage, that heaven, and 
 consequently the church, is united to the Lord by its j^rt»/»;-//*;?//,. 
 so that the conjunction is in the proj^rium, since without a^;/'0- 
 jjrimn there can be no union. When the Lord in mercy insinu- 
 ates innocence, peace, and goodness, into this ■propriuin^ it still 
 retains its identity, but becomes celestial and most happy, as 
 may be seen at n. 164. The quality of a celestial and angelic 
 jyropt'ium from the Lord, and the quality of one which, because 
 it is from self, is infernal and diabolical, cannot be explained ; 
 it is, however, like the ditlerence between heaven and hell. 
 
 253. It is by virtue of a celestial and angelic iwoprium that 
 the church is called a wornan^ and also a wrfe^ a hride^ a v'u'(jin^ 
 and a daughter. She is called a woman in the Revelation : ^'A 
 woman clothed with the sun, and the moon under her feet, and 
 upon her head a crown of twelve stars. — And the dragon per- 
 secuted the woman who brought forth the man-child," (xii. 1, 
 also -t to 13.) Li this passage, by a woman is meant the church ; 
 by the sun^ love ; by the moo7i^ faith ; by stars, as befoi'e, the 
 truths of faith, which evil spirits hate, and persecute to the 
 utmost. The church is called a woman, and also a wife, in 
 Isaiah: "Thy maker is thy huslnmd : Jehovah of hosts is his 
 name ; and thy Redeemer the Holy One of Israel ; the God of 
 the whole earth is he called. For the Lord hath called thee as 
 a wommi forsaken and grieved in spirit, and a wife of youth," 
 (liv. 5, 6 ;) where the Maker is called husband also, because 
 united to \\\q jprojprhim j and a woman forsaken and a wife of 
 youth signify specifically the Ancient and Most Ancient Churches. 
 Likewise in Malachi : " Jehovah hath been witness between they 
 and the wife of thy youth," (ii. 14.) She is called a wife and 
 a hride in the Revelation : " I saw the holy city New Jei'usalem 
 coming down from God out of heaven, prepared as a bride 
 adorned for her husband. — Come hither, I will show thee the 
 bride, the LamVs wife,'''' (xxi. 2, 9.) The church is called a 
 virgin and a daughter, throughout the prophets. 
 
 254. By the seed of the serpent is meant all infidelity, as is 
 plain from the signification of a serpent, wdiich is all evil : se^d 
 is what produces and is produced, or which begets and is be- 
 gotten, and as the church is here spoken of, this is infidelity. 
 In Isaiah, in reference to the Jewish church in its perverted state, 
 it is called the seed of evil doers^ the seed of adultery, the seed 
 of falsehood: "Woe to the sinful nation, a people laden with 
 iniquity, a seed of evil doers^ sons that are destroyers : tiiey 
 have forsaken Jehovah, they have provoked the Holy One of
 
 86 GENESIS. [Chap. iii. 
 
 Israel, they are gone away 'backward^'' (i 4.) Again : " Draw 
 near hither, ye sons of the sorceress, the seed of adultery.— 
 Are ye not children of prevarication, a seed of falsehood 1" 
 (Ivii. 3, 4.) And also, speaking of the serpent or dragon^ who is 
 there called Lucifer : " Thou art cast out of thy sepulchre like 
 an abominable branch — because thou hast corrupted thy land, 
 thou hast slain thy people ; the seed of evil doers shall not be 
 called forever," (xiv. 19, 20.) 
 
 25.5. The seed of the woman signifies faith in the Lord, as is 
 manifest, since tooman denotes the church, to /cose seed is nothing 
 but faith, for it is from faith in the Lord that the church derives 
 its name. In IVIalachi, faith is called the seed of God: " Jehovah 
 hath witnessed between thee and the wife of thy youth. — And 
 did not he make one ? yet had he the residue of the spirit. 
 And wherefore one ? that he might seek a seed' of God. There- 
 fore take heed to your spirit, and let none deal treacherously 
 against the wife of thy youth," (ii. 14, 15.) In this passage 
 the wife of youth is the Ancient and Most Ancient Churches, of 
 whose seed or faith the prophet is here speaking. In Isaiah also, 
 in reference to the church, " I will pour waters upon the tliirsty, 
 and floods upon the dry ground ; I will pour my spirit upon ihy 
 seed., a)id my blessing upon thine offspymig^^ (xliv. 3.) In the 
 Eevelation : " The dragon was wroth with the woman,^ and went 
 to make war with the remnant of her seed^ who kept the com- 
 mandments of God, and have the testimony of Jesus Christ," 
 (xii. 17.) And in David : "I have made a covenant with mine 
 elect, I have sworn unto David my servant. Tin' seed will I 
 establish forever. His seed also will I make to endure forever, 
 and his throne as the days of heaven. His 6'(?^<^ shall endure 
 forever, and his throne as the sun before me," (Psalm Ixxxix. 
 3, 4, 29, 36.) By David is here meant the Lord ; by throne., 
 his kingdom; by the sun., love; and by seed., faith. 
 
 256. Not only is faith., but also the Lord .Himself \q called 
 the seed of the woman., both because He alone gives faith, and 
 thus is faith, and because He was ])leased to be born, and that 
 into such a church as had altogether fallen into an infernal and 
 diabolical j?/yo^//"/?/w/ through self-love and the love of the world, 
 in oi'der that by His divine power lie might unite the divine 
 celestial with the human proprixim in His human essence, so 
 that in Him they might be one; and unless this union had 
 been effected, the whole world must have utterly perished. 
 Because the Lord is thus the seed of the woman., it is not said it^ 
 but He. 
 
 257. ^y the head <f t/ie snpent is meant the dominion oi 
 evil in general, and sj)ecifically of self-love, as is evident from 
 its nature, which is so direful as not only to seek dominion, but 
 even dominion over all things u})on earth; nor does it rest satis- 
 fied with this, but aspires even to rule over every thing in
 
 255— 259.J GENESIS. S7 
 
 heaven; yea, not content witli this, it would extend its author- 
 ity even over the Lord Jiiniself, and still desire an ani])lification 
 of its power. Such lust is latent in ever}' spark of self-love. 
 If it were only indulged, and the bonds by which it is restrained 
 removed, we should perceive this to be its course, and that it 
 would grow even to such an aspiring height: hence it is evident 
 how the ser^ent^ or the evil of self-love, lusts 11 r dominion, and 
 how much it hates all those who refuse to come under its sway. 
 This is the head of the serpent which exalts itself, and which the 
 Lord treads doion^ even to the earth, that it may go upon its 
 helly^ and eat dust, as stated in the verse immediately preceding. 
 The serj)ent, or dragon, which is called Luciler, is described in 
 the following words by Isaiah : " O Lucifer, — thou hast said in 
 thy heart, I will ascend the heavens, I will exalt my throne 
 above the stars of God ; and I will sit upon the mount of the 
 congregation, in the sides of the north ; I will ascend above the 
 heights of the cloud ; I will be made equal to the Most High : 
 yet thou shalt be brought down to hell, to the sides of the pit," 
 (xiv. 12 — 15.) The serjKmt or dragon, moreover, is thus de- 
 scribed in the Revelation, as to the mode in which he exalts his 
 head. "A great red dragon, having seven heads, and ten horns, 
 and seven crowns upon his heads / — and he was cast out into 
 the earth," (xii. 3, 9.) In David: "The saying of Jehovah to 
 my Lord, Sit at my right hand, until I make thine enemies thy 
 footstool. Jehovah shall send the rod of thy strength out of 
 Zion. — He shall judge the heathen, he shall fill with the dead 
 bodies, he shall bruise the head over much earth. He shall 
 drink of the brook in the way, therefore shall he lift up th6 
 head,'' (Psalm ex. 1, 2, 6, 7.) 
 
 258. By treading down, or hruising, is understood depree- 
 sion, so as to compel it to go on the lelly and eat the dust, as is 
 now evident from this and the preceding verses. It has also the 
 same signification in Isaiah: "Jehovah — bringeth down th&m. 
 that dwell on high ; the lofty city he will humble it ; he will 
 humble it even to the earth: \\q. will jpi'ostrate it even to the 
 dust: the foot shall tread it down'' (xxvi, 4 — 6.) Again : "Je- 
 hovah — shall cast down to the earth with the hand : they shall 
 tread the crown of pride with the feet," (xxviii. 2, 8.) 
 
 259 That by the Jieel is meant the lowest natural or corporeal 
 [principle] cannot be known, unless the mode in which the 
 most ancient people considered the various components of man's 
 nature is understood. They referred his celestial and spiritual 
 things to the head and face ; what exist from these, — as charity 
 and mercy, to the chest ; natural things, to the feet ; the in- 
 ferior natural, to the soles of the feet ; and the lowest natural 
 and corporeal, to the heel ; nor did they merely refer them, but 
 also so calloi them. The lowest things relating to reason, sucn 
 as scientilics, were also understood by what Jacob prophesied
 
 88 GENESIS. [Chap. iu. 
 
 concerning Dai : "Dan shall be a serpent by the way, an addef 
 in the path ; biting the horse's heels^ so that his rider falls back 
 ward," (Gen. xlix. 17.) Also in David: "The iniquity of my 
 fieels shall compass me about," (Psalm xlix. 5.) In like manner^ 
 by what is related of Jacol3, when he came forth from tho 
 womb, and his hand laid hold of Esau's heel whence he was 
 called Jacob^ (Cren, xxv. 26,) for Jacob is named from the heely 
 because the Jewish Church, signified by Jacobs injartd the heel. 
 The se7'2)ent can onh' injure the lowest natural things, but not 
 unless it be a particular species of viper^ the interior natural; 
 still less can it approach his spiritual things, and least of all 
 the celestial, which the Lord preserves and lays up in man with- 
 out his knowledge. What are thus stored up by tlie Lord are 
 called in the Word remnants or remains. The mode in which 
 the serjjent destroyed those lowest natural things in the people 
 before the flood, by the sensual [principle] and by self-love ; 
 and amongst the Jews, by sensualities, traditiong, and idle 
 stories, and by the love of self and of the world ; and how at 
 this day he has destroyed and continues to destroy them by 
 sensual things, science and philosophy, and at the same time 
 by those loves, will be shown, by the divine mercy of the Lord, 
 in the following pages. 
 
 260. From what has l)een said it is evident, that it was 
 revealed to the church of that time, that the Lord would come 
 into the w^orld to save them. 
 
 261. Verse 16. And to the woman he said^ In nitdtijjhjing 
 I will rrmltijply thy sorrow and thy concejption ', in SoTroia thou 
 shall hring forth sons., and thine obedience shall be to thy h usband^ 
 a/nd he shall rule over thee. By the v)oriian is now signified the 
 ciiurch as to th^ projyrium. which it loved; hy in tnultlplying ta 
 multiply thy sorrow^ is signified combat, and the anxiety it 
 occasions ; by conception., every thought ; by the sons whom she 
 would bring forth in sorroic, the truths which she would thus 
 produce: by husband hei'e, as before, the rational [principle] 
 which it will obey, and which will rule. 
 
 262. The church is signified by the woman., as previously 
 shown, but here the church perverted by the proprium whicli 
 was itself formerly signified by the woman., because the posterity 
 of the Most Ancient Church, which had become perverted, is 
 now treated of. 
 
 263. When, therefore, the sensual [principle] averts itself, 
 or curses itself, evil s])irits then commence a violent war, and 
 attendant angels struggle for man, in consequence of which 
 combats ai'e described by in multiplying to multiply sorrow as 
 to the concepAion and birth of so?is, that is, as to the thouglits 
 and productions of the true. 
 
 264. Conception and the birth of sons are spoken of in some 
 parts of the Word in a purely spiritual sense, — conception ior the
 
 ■260—266.] GEJSESIS. 89 
 
 thought and device of tlie heart, and so7is for truths, as is plain 
 from Ilosea: "As for Ephraini, their glory shall % away like 
 a bird ; from the lirth^ and from the wonib^ and from the c&n- 
 n]}tio}< Though they should have educated their sons^ yet 
 will I bei'eave them, that they shall not be a man i yea, woe 
 also to them because I shall dej)art from them," (ix. 11, 12;) 
 wiiere Ephrami signities the intelligent, or the understanding 
 of the true, and so)is truths themselves. It is likewise said 
 elsewhere concerning Ephraim, or the intelligent, who has be- 
 ■come foolish, "The sorrows of a travailing woman have come 
 upon him; he is an unwise son i for he shall not stay long in 
 the hreak'my forth of the sons of the womh^^^ (xiii. 13.) And in 
 Isaiah : "• lilush, O Zidon, for the sea hath spoken, even the 
 strength of the sea, saying, I have not travailed^ nor hroiujht 
 forth sons, nor educated the young men, and brought u[) vir- 
 gins : as to the report concerning Egyi)t, they shall hr'nuj fortli 
 according to the report of Tyre," (xxiii. 4, 5 :) where Z'tdon 
 means those vviio have been in the knowledges of faith, but 
 ■have destroyed them by scientitics, and so become ban en. 
 Again, in the same prophet, treating t>f regeneration, and where, 
 likewise, the truths of faith are signitied by sons: " Befoi-e siie 
 travailed^ she hrouyht forth ; and before her pain came, she was 
 delivered of a man-child. Who hath heard such a thing ^ AVHio 
 hath seen such things ? Shall the earth be made to bring forth 
 in one day? or shall a nation be horn at once? — Shall 1 bring 
 to the birth^ and not cause to bring forth f saith Jehovah ; shall 
 I cause to bring forth,, \xndi shut the womb? saith thy God," 
 (Ixvi. 7 — 9.) Goods and truths, being conceived^ and born of 
 the celestial marriage, are, therefore, also called sons by tlie 
 Lord in Matthew : " He that soweth the good seed is the Son 
 of Man I the field is the world ; the good seed are the sons of 
 the Mngdom^'' (xiii. 37, 38 :) and the goods and truths of- a 
 saving taith are " the sons of Abraham^'' (John viii. 39 ;) for 
 seed (as was stated n. 255) denotes faith, wherefore sons,, which 
 are of the seed,, are the goods and truths of faith : thence also 
 the Lord, as being Himself the seed,, called Himself the Son of 
 Man^ that is, the faith of the church. 
 
 265. By husband [v«V] the rational [principle] is signified, 
 as appears from verse 6 of this chapter, where it is written, tlie 
 woman gave to her husband with her,, and he did eat,, by which 
 is meant his consent : as is also evident from what was said of the 
 man in n. 15S, where by him is understood one who is wise and 
 intelligent. Here, however, husband denotes the rational [prin- 
 ciple], because in consequence of the destruction of wisdom and 
 intelligence by eating of the tree of knowledge,, no higher jirin- 
 ciples remain, for the rational [principle] is imitative of intelli- 
 gence, being as it were its semblance. 
 
 266 Since every law and ]U'ec'ept exists from what is celestial
 
 ^J GENESIS. [Chap iii 
 
 and spiritual, as from its true principle, it followB ttiat this lau 
 of marriage does so also, which requires that the wife, wlio is 
 actuated by desire, appertaining to the propriurn^ rather thaD 
 from reason, like the man, should be subject to his prudence. 
 
 267. And to the man He said^ Because thou hast hearkened 
 to the voice of thy ivife^ and hast eaten of the tree of which 1 
 commanded thee^ saying^ Thou shalt not eat of it, cursed is tho 
 ground for thy sake ,' in great sorrow shalt thou eat of it all tJie 
 days of thy life. By the man''s hearkening to the voice of his 
 "ioife, is signified the consent of the husband [■?;«'/■] or rational 
 [principle], by which it also averted or cursed itself, and con- 
 sequently tJie whole external man, denoted by cursed is the 
 ground for thy sake. To eat thereof in sorrow^ means that the 
 future state of his life would be miserable, and this even to the 
 end of that chm-ch, or, all the days of thy Ufe. 
 
 268. Ground signifies the external man, as is evident from 
 what was previously" stated concerning earth, ground, and f eld. 
 When man is regenerated, he is no longer called earth, but 
 ground, because celestial seeds are implanted therein ; he is 
 also compared to ground, and is called ground in various parts 
 of the Word. The seeds of the good and the true are implanted 
 in the external man, or in his aifections and memory, but not 
 in the internal of man, because there is nothing of \\\it. jjrojirixim 
 in the internal, but only in the external. In the internal man 
 are goods and truths, and when these no longer appear to be 
 l)resent, then man is external or corporeal! ; they are, however, 
 stored up in the internal by the Lord, without man's knowledge, 
 since they do not come forth, unless when the external dies, as 
 it were, as during temptations, misfortunes, sicknesses, and at 
 the hour of death. The rational [principle] also belongs to the 
 external man (n. 118), and is in itself a kind of medium between 
 the internal and external; tor the internal, by means of the 
 rational, operates on the corporeal external ; but when the 
 rational [principle] consented, then the external became sepa- 
 rated from the internal, so that the existence of the internal is 
 no longer known, nor, consequently, the intelligence and wisdom 
 which are of the internal. 
 
 269. Jehovah God, or the Lord, did not curse the ground, 
 or the external man, but the external man averted or sejiarated 
 itself from the internal, and thus cursed itself, as is demonstrable 
 from what was previously shown, n. 245. 
 
 270. To eat of the ground in great sorrow denotes a miser- 
 able state of life, as is evident from what precedes and follows, 
 not to mention that to eat, in the internal sense, is to live. It 
 is plain, also, from this fact, that such a state of life ensues 
 when evil spirits begin to assault man, and the attendant angels 
 to experience difficulty in preserving him. This state of life 
 becomes more miserable when evil spirits begin to obtain doDiin-
 
 267—273.] GENESIS. 91 
 
 ion ; for they tlieii govern his external man, and the angela 
 only his internal, of which so little remains that they can 
 scarcely take any thing thence with which to defend him : 
 hence arise misery and anxiety. Dead men are seldom sensible 
 of such misery and anxiety, because they are no longer men^ 
 although they think themselves more truly so than others : for 
 they know no more than the brutes what is spiritual and celes- 
 tial, and what is eternal life, and like them they look downward 
 to terrestrial things, or outward to the world ; they favor the 
 propriuTTh only, and indulge their inclinations and senses with 
 the entire concurrence of their rational [principle]. Being dead^ 
 they sustain no spiritual warfare or temptation, and were they 
 exposed to it, their life would sink under its weight, and they 
 would thereby curse themselves still more, and precipitate them- 
 selves still more deeply into infernal damnation : hence they are 
 spared this until their entrance into the other life, where, being 
 no longer in danger of dying in consequence of any temptation 
 or misery, the}' endure most grievous temptations, which like- 
 wise are here signified by the ground being cursed^ and eating of 
 it in great sorrow. 
 
 271. All the days of thy life denote the end of the days oi 
 the church, as is evident from the fact of its not here treating 
 of an individual m.an, but of the church and its state, — the end 
 of the days of that church was the time of the flood. 
 
 272. Verse 18. And it shall hiding forth to thee the thorn 
 and the thistle., and thou shall eat the herh of the field. By the 
 thorn and the thistle are meant the curse and vastation ; and by 
 thou shall eat the hei^ of the field., is signified that he should live 
 as a wild beast. Man lives like a wild beast when his internal 
 is so separated from his external as to operate upon it only in 
 a most general manner, for man is man from what he receives 
 through his internal from the Lord, and is a wild heast from 
 what he derives from the external man, which, separated from 
 the internal, is in itself no other than a wild beast, having a 
 similar nature, desires, appetites, phantasies, and sensations, 
 and also similar organic forms : still he is able to reason, and, 
 as it seems to himself, acutely; and this from the spiritual sub- 
 stance by which he receives the influx of life from the Lord, 
 which is, however, perverted by him, becoming the life of evil 
 or death, and hence he is called a dead man. 
 
 273. Thorns and thistles signify the curse and vastation, as 
 is evident from the harvest and fruit-tree denoting the o^iposite, 
 such as blessings and multiplications. That the thorn., thistle., 
 brier., bramble., and nettle., have such a signification, is evident 
 irom the Word, as in Hosea: " Lo, they are gone because of 
 vastation ; Egypt shall gather them, Memphis shall bury them, 
 the desirable thing with their silver; the nettle shall inherit 
 them ; the thorn shall be in their tent," (ix. 6.) Here Egypt
 
 <)2 GENESife. [Chap, iii 
 
 and Memphis denote such as seek to understand divi.ie things 
 from themselves, and their own scientitics. Again in the same 
 prophet: ''The high places also of Aven, the sin of Israel, shall 
 be destroyed ; the thorn and the thistle shall come up on their 
 altars," (x. S ;) where the high places of Aven signify self-love 
 and the thorn and tlie thistle on the altars profanation. In Isaiah : 
 "• Mourning upon the teats, for the fields of desire, for the fruitful 
 vine ; upon the ground of my people shall come up i\\Q prickly 
 ■thorn^'' (xxxii. 12, 13.) And in Ezekiel : '' The house of Israel 
 -shall be no more a. pricking brier ^ and the pai/if id thorn [shall 
 be removed] from all that are round about them," (xxviii. 24.) 
 
 27-i. To eat the herh of the feld^ or wild food, is to live like 
 a wild beast, as is evident from what is said of Nebuchadnezzar 
 in Daniel : ''They shall drive thee from man, and thy dwelling 
 shall be with the heast of the field j they shall mak« thee to eat 
 grass as the oxen, — and seven times shall pass over thee," (iv. 
 25.) And from Isaiah : " Hast thou not heard from afar oft 
 I have done it ; from the days of anticpiity, and I have formed 
 it ; now have I brought it to pass, and it shall be to lay waste 
 bulwarks — defenced cities into heaps, and their inhabitants were 
 short in the hand ; they were dismayed and aftected with shame • 
 they were made the grass of the fields and the green of the herh 
 the grass of the house-tops, and a field dried up before the 
 standing corn," (xxxvii. 26, 27.) Here is unfolded what the 
 grass of the fidd^ the green of the herh^ grass on the house-tops^ 
 and a field dried up signify ; for it here treats of the period 
 before the fiood, which is meant by from afar of'' and the days 
 of antiquity. 
 
 275. Verse 19. In the sweat of the face shall thou eat brcad^ 
 till thou return unto the ground ; for out of it wast thou taken y 
 for dust thou art^ and unto d.ust shalt thou return. By eating 
 oread in tlie sweat of the face is signified to be averse to what is 
 celestial ; to return to the ground from whence he was taken, 
 is to relapse into the external man, such as he was before regen- 
 eration ; and dust thou art^ and unto dust shalt thou return., 
 that he is condemned and is infernal. 
 
 276. To eat bread in the sweat of the face signifies to be 
 averse to what is celestial, as is evident from the signification oi 
 bread. By bread is meant every thing spiritual and celestial, 
 which is the food of angels, on the deprivation of which they 
 would cease to live, as certainly as men deprived of bread or 
 food. AVhat is celestial and spiritual in heaven, also corresponds 
 to bread on earth, by which they are, moreover, represented, as 
 is demonstrated from many passages in the Word. The Lord is 
 hread.^ because from him proceeds whatever is celestial and spir- 
 itual, as he himself teaches in John; "This is the bread which 
 came down from heaven; — he who eateth this bread shall li\e 
 forever," (vi. 58.) Wherefore, also bread and wine ai"e the
 
 274— 279.J IjKNESIS }>3 
 
 symbols employed in the Holy Siipj^er : — this celestial food la 
 also represented by tnanna. That what is celestial and spiritual 
 constitutes i\\Qfood of angels^ is manifest from the Lord's words : 
 •' Man shall not live by hread alone, but by every word proceed- 
 iui;- out of the mouth of God," (Matt. iv. 4;) that is, from the 
 life of the Lord, from which every thing; celestial and s])iritna' 
 proceeds. The last posterity of the Most Ancient Church, 
 which existed immediately before the flood, and is here treated 
 of, had become so thoroughly corrupt, in consequence of their im 
 niersion in what was sensual and corporeal, as no longer to desire 
 to hear what was the truth of faith, or that the Lord was about 
 to come and save them ; and Mdien such subjects were mentioned 
 they turned away from them ; this aversion is described by eating 
 hread in the svjeat of the face. So also the Jews, in consequence 
 of their non-acknowledgment of celestial realities, and their 
 desiring only a worldly Messiah, could not hel^D feeling an aver- 
 sion towards the marvna., because it was a representation of the 
 Lord, denominating it mle hread.^ on which account fier}' serpents 
 w'ere sent amongst them, (x^umb. xxi. 5, 6.) It may, moreover, 
 be observed that the celestial things imparted tc them in states 
 of adversity and misery, and when brought to tears, were ex- 
 pressed by the phrases, the hread of adversity.^ — the hread oj 
 misery^ — and the hread of tears., as what is here made use of in 
 aversion is called the hread of the sweat of the face. 
 
 277. This is the internal sense ; he who keeps close to the 
 letter, understands no other than that man must procure bread 
 for himself out of the ground by labor, or by the sweat of his 
 face. Man., however, does not here mean any single individual, 
 but the Most Ancient Church; nor does ground mean ground, 
 or hread bread, or garden garden, but celestial and spiritual 
 things, as has been sufficiently shown. 
 
 278. By returning to the ground whence he toas taken., is 
 signified that the church would return to the external man such 
 as it was before regeneration, as is evident from the circumstance 
 of ground' denoting the external man, as was previously stated. 
 Z^?^6'^ signifies what is condemned and infernal, as is also proved 
 by what was said oi the serpent^ which in consequence of being 
 cursed is said to eat dust. In addition to what was there shown 
 as to the signification of dust., we are permitted to give the 
 folk)wing passages from David : "All those who go down to the 
 dtist shall bow before him [Jehovah], and those whose soul he 
 liath not made alive," (Psalm xxii. 29.) And in anotlier place: 
 '' Tliou hidest t'^.y faces, they are troubled ; thou takest away 
 their breath, they exjnre, and return to their dust.,''^ (civ. 29 ;) 
 for when men avert themselves from the face of the Lord, they 
 then expire or die, and thus retui'n to the dust, that is, are con- 
 demned and become infernal. 
 
 279. All these verses, then, taken in a series, iir olve that
 
 94 GENESIS. [Chap. iif. 
 
 the sensna! [principle] averted itself from the celestial, (verge 
 14 ;) that the Lord would come into the world for the purpose ot 
 reuniting them, (verse 15 ;) that combats took place in conse- 
 quence of the external man averting itself from the internal 
 (verse 16 ;) whence resulted misery, (verse IT,) condemnation, 
 (verse 18,) and at length hell, (verse 19.) These successive 
 states were passed through in that church, from the fourth pos- 
 terity to the deluge. 
 
 20. AND the man called his wife's name Eve, because she 
 was the mother of all living. 
 
 21. And Jehovah God made to the man and to his wife coats 
 of skin, and clothed them, 
 
 22. And Jehovah God said. Behold, the man was as one ot 
 U6 in knowing good and evil ; and now lest he put forth hi& 
 hand, and take also of the tree of lives, and eat and live for- 
 ever ; 
 
 23. Therefore Jehovah God sent him forth from the garden, 
 of Eden, to till the ground from which he was taken. 
 
 24. And he drove out the man ; and he made cherubim from 
 the east to dwell at the garden of Eden, and the flame of a 
 sword turning itself, to keep the way of the tree of lives. 
 
 THE CONTENTS. 
 
 280. THE Most Ancient Church, and those who fell away,, 
 are here summarily treated of; thus also its posterity down to 
 the flood, when it expired. 
 
 281. Of the Most Ancient Church which was celestial, and 
 from the life of faith in the Lord, called Eve^ and the mother of 
 all living^ verse 20. 
 
 282. Of its first posterity which was principled in celestial- 
 spiritual good, and of its second and third which was in natural 
 good, signified by the coat of shin which Jehovah God made for 
 the man and his wife^ verse 21. 
 
 283. Of the fourth posterity in which natural good began 
 to be dissipated, which, had they been created anew or instructed 
 in the celestial things of faith, would have perished, that is, had 
 he put forth his hand^ and taken also of the tree of lives, and 
 eaten, and lived forever, verse 22. 
 
 284. Of the fifth posterity which was deprived of every good 
 and truth, and reduced to the state in whicli they had been pre- 
 vious to regeneration, which is his heing sent forth out of ths
 
 28U- 289.] GENESIS. 95 
 
 gard/n of Eden to till the ground^ from which he was taTcen^ 
 verHe 23. 
 
 285. Of the sixth and seventh posterity which were deprived 
 of all knowledge of the good and the true, and left to their own 
 Hlthy loves and persuasions, lest they should profane the hol;y 
 things of faith, signilied by his heing driven out^ and chervhiiit 
 being made to dwell at the garden^ with a flame of a sword t/ 
 keep the way of the tree of lives, verse 24. 
 
 THE INTEENAL SENSE. 
 
 286. THIS and the preceding chapters, to the verses now 
 under consideration, treat of the most ancient people, and oi 
 their regeneration : primarily, of those who had lived like wild 
 beasts, but at length became spiritual men ; then of those who 
 became celestial men, and constituted the Most Ancient Church ; 
 afterwards of those who fell away and their descendants, detailed 
 in regular order through the first, second, and third posterity 
 and their successors, down to the deluge. In the verses fol- 
 lowing, which conclude the chapter, we have a recapitulation 
 of what occurred from the period when the man of the Most 
 Ancient Church was formed nntil the flood; tlins it is a sum- 
 mary of all that has been previously stated. 
 
 287. Verse 20. And the man called his wife's name Eve, 
 hecause she was the mother of all living. By man [homo] is here 
 understood the man [wV] of the Most Ancient Church, or the 
 celestial man [Jiomo'], and by the wife and mother of all living, the 
 church. She is called mother, as being the first church, and 
 living, in consequence of possessing faith towards the Lord, who 
 Is life itself. 
 
 288. By man is denoted the man of the Most Ancient Church, 
 or the celestial man, as was previously shown ; and, at the same 
 time, it was also demonstrated that the Lord alone is man, and 
 that every celestial man derives his existence from him, because 
 he is his likeness. Hence every member of the clmrch, without 
 distinction, was denominated a man, and at length this name 
 was applied to all mankind, to distinguish them from the beasts. 
 
 28U. It was also shown above that by wife is meant the 
 church, and in a universal sense the kingdom of the Lord in 
 the heavens and in the earths, and the same is understood by 
 mother, as follows of consequence. In the Word the church is 
 very frequently called mother, as in Isaiah : " Where is the bill 
 Df your mother''s divorcement?" (I. 1.) In Jeremiah : "Your
 
 96 GENESIS. [Chai*. iii 
 
 mother is greatly ashamed : she that hare you is suffused with 
 shame," (1. 12.) In Ezekiel : "Tliou art thy mothers daugliter 
 that loathed her husband and lier sons; — your another \\a,i a 
 Hittite, and your father an Amorite," (xvi. 45 :) wiiere husband 
 is put for the Lord and all that is celestial ; sons^ for the truths 
 of faith ; a Hittite^ for what is false; and an Araorite, for what 
 is evil. Again, in the same prophet : " Thy motJier is like a 
 vine in thy likeness, planted near the waters ; she was fruitful 
 and full of branches because of many waters," (xix. 10 ;) here 
 mother denotes the Ancient Church. The term mother is more 
 especially applicable to the Most Ancient Church, because it 
 was the first church, and the only one which was celestial, and 
 therefore beloved by the Lord more than any other. 
 
 290. She was called the mother of all living in consequence 
 of possessing faith in the Lord, who is life itself, as is also 
 demonstrated from what was previously stated. It is impossible 
 for more than one fountain of life to exist, from which is the 
 life of all, or for any life to be communicated, which is Ufe^ 
 excej)t by faith in the Lord, who is life itself : nor indeed can a 
 living faith exist, except fi-om Him^ consequently unless He be 
 in it. On this account, in the Word, the Lord alone is called 
 Living^ and is named the Living Jehovah, (Jeremiah v. 2 ; 
 xii. 16; xvi. 14, 15; xxiii. 7; Ezek. v. 11.) Living foh ever, 
 (Dan. iv. 34 ; Rev. iv. 10 ; v. 14 ; x. 6.) The Fountain w Life, 
 (Psalm xxxvi. 9.) A Fountain of Living Waters, (Je»'emiah 
 xvii. 13.) Heaven, which lives by or from him, is calkd the 
 Land of the Living, (Isaiah xxxviii. 11 ; liii. 8 ; Ezek. xxvi. 
 20 ; xxxii. 23—27, 32 ; Psalm xxvii. 13 ; Hi. 5 ; cxlii. 5.) Those 
 are called Living, who are in faith in the Lord; as in David : 
 " Who holdeth our soul amongst the living^'' (Psalm Ixvi. 9.) 
 Such as possess faith are said to be in the Book of Lives, 
 (Psalm Ixix. 28 ;) and m the Book of Life, (Eev. xiii. 8 ; xvii. 
 8 ; XX. 15.) Wherefore, also, those who receive faith in him 
 are said to be made alive, (Hosea vi. 2 ; Psalm Ixxxv. 6.) And, 
 on the contra'-y, such as do not possess faith are called dead. / 
 as in Isaiah: " They are d?<?a6?, they shall not live; Bephaini 
 shall not rise, therefore hast thou visited and destroyed them," 
 (xxvi. 14 ;) meaning those who are puffed up with self-love . 
 to rise^ signifies to enter intt) life. Tliey are also said to be 
 pierced, (Ezek. xxxii. 23 — 26, 28 — 31.) They are also called 
 dead by the Lord, (Matt. iv. 16 ; John v. 25^ viii. 21, 24, 51, 
 52.) Hell is also called death^ (Isaiah xxv. 8 ; xxviii. 15.) 
 
 291. In this verse is described the first time of the church 
 when, in the flower of her youth, she was re})resenting the 
 celestial marriage, on which account she is described as a mar- 
 riage^ and is called Eve^ whicli means living. 
 
 292. Verse 21. And Jehovah God made to the man and to 
 kiB wife coats of sldn^ and clothed them,. These wordf signify'
 
 290—296.] GENESIS. »1 
 
 that the Lord iiistructetl them in spiritual and natural <^ood : — 
 His instructini^ them is expressed by making and clothing^ and 
 spiritual and natural good are denoted by the coat of skin. 
 
 293. It could never appear from the letter, that these things 
 were signified; but still it evidently involves some interior 
 meaning, since every one must perceive that JeJiovaJt God did 
 not 7nake a coat of skin for them. 
 
 294. Neither could it be manifest to any one that a coat of 
 skin signifies spiritual and natural good, except by a revelation 
 of the internal sense, and subsequent comparison of passages in 
 the Word, where similar expressions occur. Skin is here men- 
 tioned in a general way, but the skin of a kid., sheep., or ram., is 
 understood, which animals, in the Word, signify the affections 
 of good, charity, and what are of charity, as was likewise signified 
 by the sheejj used in sacrifices. Those are denominated sheep 
 who are endowed with the good of charity, that is, with spiritual 
 and natural good, and hence the Lord is called the Shepherd 
 of the sheep : that those who are endowed with charity are called 
 sheep., is universally known. 
 
 2r5. The reason why they are said to be clothed with a coat 
 (f skin., is, because the most ancient people were described as 
 being naked on account of their innocence; but when they lost 
 their innocence, it is stated that they discovered themselves to 
 be in evil, which also is denomi-nated nakedness. That all things 
 might appear to cohere historically, agreeably to the mode of 
 ^peaking of the most ancient people, they are here said to be 
 clothtd and not naked., or in evil. Their being in spiritual and 
 natural good, is evident from what was remarked above con 
 cerning them, from verse 1 to 13 of this chapter, as well ao 
 from its being here related that Jehovah God made them a coat 
 of skin., and clothed thein., for it here treats of the first — and 
 more especially of the second and third — posterity of the church, 
 who are endowed with such good. 
 
 296. That the skins of kids., sheep., goats., hadgers., a/nd rains., 
 signify spiritual and natural goods, will be dem"insfcrated from 
 the internal sense of the Word, where it treats of Jacob and 
 of the ark. This will be shown in reference to Jacob, when by 
 the divine mercy of the Lord we arrive at the explanation oi 
 the passage w.here he is described as being clothed with the 
 raiment of Esau, and having on his hands and on his neck the 
 skins of kids of the goats., which when. Isaac smelled, he said, 
 the smell of my son is as the smell of a field, (Genesis xxvii. 
 15, 16, 27.) And the same will of the divine mercy of the 
 Lord be shown of the ark, where it is related that the covering 
 of the tent was of rams' skins and hadgers'' skins., (Exodus xxvi. 
 14 ; xxxvi. 14,) and that Aaron and his sons, when they went 
 forward, covered the ark with a covering of hadgers' skins., and 
 likewise the table and its vessels, the candlestick and its vessels, 
 
 B
 
 98 GENESIS. [Chap. ill. 
 
 the altar of gold, and the instruments of ministry and of the 
 altar, (Numb. iv. 6 — 14;) for whatever was in the ark, the 
 tabei-nacle, or the tent, yea, whatever was upon Aaron, when 
 clotlied with the garments of holiness, signified something of a 
 celestial-spiritual nature, so that there was not the most minute 
 thing which had not a distinct representation. 
 
 297. Celestial goodness is not clotlied^ because it is inmost, and 
 is innocent ; but celestial-spiritual good is that which is first 
 clothed^ and then natural good, since they are comparatively ot 
 an exterior nature, and on that account are compared to and 
 denominated garments, as in Ezekiel, when speaking of this 
 Ancient Church : " I clothed thee with broidered work, and shod 
 thee with hadger''s skin, and I girded thee about with fine linen, 
 and I covered thee with silk," (xvi, 10.) In Isaiah : " Put on 
 tliy beautiful garments, O Jerusalem, the city of holiness," (Hi. 
 1.) And in the Revelation : "Who have not defiled their gaT- 
 meiits, and they shall walk with me in white, for they are wortln'," 
 (iii. 4, 5 :) where it is likewise related of the four-and twenty 
 elders, that they were " clothed in white raiment,^'' (iv. 4.) Thus, 
 then, exterior goods, which are celestial-spiritual and natural, are 
 garments ; wherefore also those who are endowed with the goods 
 of charity, appear in heaven clothed in splendid garments : here 
 however, because they are still in the body, with a coat of skin. 
 
 298. Verse 22. And Jehovah God said, Behold the man was 
 as one of us knowing good and evil / and now, lest he jy^^t forth 
 his hand, and take also of the tree of lives, and eat, and live for- 
 ever. Jehovah God is first mentioned in the singular, and after- 
 wards in the plural number, because by Jeliovali God is meant 
 the Lord, and at the same time the angelic heaven. The mari^s 
 knowing good and evil signifies his having become celestial, and 
 thus W'ise and intelligent; lest he jyut forth his hand, and take 
 also of the tree of lives, is that he should not be instructed in 
 the mysteries of faith, for otherwise it wc^uld be impossible for 
 him to be saved to all eternity, which is to lioe forever. 
 
 299. Here are contained two arcana, first, that Jehovah God 
 signifies the Lord, and at the same time heaven; and secondly, 
 that had they been instructed in the mysteries of faith they 
 would have perished eternally. 
 
 300. It is to be observed with reference to the first arcanum, 
 that by the expression Jehovah God, is meant both the Lord 
 and heaven, and that, for a mystical reason, the Lord is some- 
 times called in tiie Word JehoraJi, only, at othei's, Jehovah God^ 
 — Jehovah, and afterwards God. — tJie Lord Jehovah — the God of 
 Israel — and God oidy, as in the first chapter of Genesis, where 
 also, although God, only, is mentioned, it is said in the plural 
 number. Let ns make man in our image / nor is he denominated 
 Jehovah God until the subsequent chapter, Avhich treats of the 
 celestial man. He is called JeJiovah because He alone is ot
 
 297- 301.] GENESIS. {)9 
 
 lives, thus from essence / God, because He can do all thiiiti^s, 
 thus from jjotcncr/ ,' as is evident from the Word, where the 
 names are distinguished : (Isaiah xlix. 4, 5 ; Iv. 7 ; Psalm xviii. 
 2, 28, 29, 31 ; Psalm xxxi. 14.) On this account every angel 
 or spirit, who conversed with man, and who was supposed to 
 possess any power, was called God ; as appears from David : 
 "God standeth in the congregation of God, He will judge in 
 the midst of the gods^'' (Psalm Ixxxii. 1 ;) and in another place : 
 "Who in the ether shall be- compared with Jehovah^ who 
 among the sons of the gods be likened to Jehovah ?" (Psalm 
 Ixxxix. 6.) Again : " Confess to the God of gods, — Confess to 
 the Lord of lords^'' (Psalm cxxxvi. 2, 3.) Men, also, as pos- 
 sessed of power, are denominated " gods," as Psalm Ixxxii. G ; 
 John X. 34, 35 ; Moses also is said to be " a God to Pharaoh," 
 •(•Exodus vii. 1.) Where also the word God is in the plural 
 number — Elohim. Since, however, the angels do not possess 
 the least power of themselves, as they indeed acknowledge, but 
 ^solely from the Lord, and as there is but one God, therefore, 
 by Jehovah God, in the Word, is meant the Lord alone : where, 
 however, any thing is effected by the ministry of angels, as in 
 the first chapter of Genesis, then He is spoken of in the plural 
 number. Here, also, because the celestial man, being a man, 
 •could not be put in comparison with the Lord, but with the 
 angels only, therefore it is said, the man was as one of us, know- 
 ing good and evil j that is, was wise and intelligent. 
 
 301. The other arcanum is, that had they been instructed 
 in the niysteries of faith, they would have perished eternally, — 
 signified by the words, now lest he put forth his hand, and take 
 also of the tree of lives, and eat, and live forever ; on which it 
 may be ol>served that when men became inverted as to the order 
 of their life, and were unwilling to live, or to become wise except 
 from themselves, and from propriuni, then they reasoned about 
 •every thing they heard respecting faith, whether it were so or 
 not ; and because it was from themselves, thus from the know- 
 ledge acquired through the medium of their senses and from 
 science, it necessaril}' led to denial, and then, also, to blasphemy 
 and profanation, so that at length they did not scruple to com- 
 mingle what is profane witii what is holy. When man thus acts 
 he is then so condemned, that in the other .ife there remains 
 for him no hope of salvation. For the ideas commingled by 
 profanation remain associated, so that whenever a holy thought 
 ■presents itself to the mind, it does so conjcjined with the idea of 
 something profane, and consequently prevents the possibility of 
 •being any other than that of the danmed. The association of 
 ideas in the mind of every individual is exquisitely perceived in 
 the other life, even by spirits in the world of spirits, and much 
 ■more so by angelic spirits, — so exquisitely indeed, tiiat from the 
 presence of a single idea, they become acquainted with a man'i
 
 100 GENESIS. [CiiAi". iii 
 
 quality. The separation of profane and holy ideas, when thub 
 conjoined, cannot be eti'ected, except by means of such infernal 
 torment, that if a man were aware of it, he would as cautiously 
 avoid falling into profanation as into hell itself. 
 
 302. The Jews were so prone to profanation that the mys- 
 teries of iaith were never revealed to them, so that it was never 
 explicitly declared to them either that they should live after 
 death, or that the Lord would come into the world to save them. 
 Nay, they were, and still are, kept in such ignorance and blind- 
 ness, that they neither have known nor now know of the exist- 
 ence of the internal man, or indeed of any thing internal ; for 
 had they known these, or did they now know, so as to acknow- 
 ledge them, such is their nature that they would profane 
 them, and thus preclude themselves from all hope of salvation 
 in another life. This is what is meant by the Lord in John : 
 " He hath blinded their eyes, and closed their heart, that they 
 should not see with their eyes, nor understand with their heart, 
 and convert themselves, and I should heal them," (xii. 40.) 
 And by the Lord speaking to them in parables without explain- 
 ing to them their meaning, lest, as He himself says, " Seeing 
 they should see, and hearing they should hear, and understand,'' 
 (Matt. xiii. 13.) On the same account, likewise, all the mys- 
 teries of faith were hidden from them, and concealed under the 
 representatives of their Church, and such was the style of the 
 prophetic writings, for the same reason. It is, however, one 
 thing to know, and another to acknowledge. He who knows, 
 and does not acknowledge, is as if he knew not ; but it is he 
 who acknowledges and afterwards blasphemes and profanes, who 
 is meant by the Lord. 
 
 303. Man acquires to himself a life according to the per- 
 suasions which he embraces, or in other words, by what he 
 acknowledges and believes. That of which he is not persuaded, 
 or which he does not acknowledge and believe, can in no degree 
 affect his mind ; and therefore it is impossible to profane what 
 is holy without a previous persuasion and acknowledgment that 
 it is so, and at length its denial. Those who may know but do 
 not acknowledge, are as if they knew not, or like persons ac- 
 quainted with matters of no consequence. Such wei-e the Jews 
 about the time of the Lord's advent, and therefore they are said 
 in the AVord to be vastated or wasted, that is, to have no longer 
 any fail li. Under these circumstances, it does a people no injury 
 to have the interior contents of the Word unfolded to them, for 
 they are as persons seeing, and yet not seeing ; hearing, and yet 
 not hearing ; and whose hearts are hardened ; of whom the Lord 
 says in Isaiah, " Go and tell this people. Hear in hearing, but 
 understand not, and see in seeing, but know not. Make the 
 heart of this people fat, and make their ears heavy, and shut 
 their eyes, lest they see with their eyes, and hear with thcii
 
 3u2— ;3U5.j GENESIS. 101 
 
 oars, and understand with their heart, and convert, and be 
 healed," (vi. 9, 10.) Tliat the mysteries of faitii are not re 
 vealed, previous to vastation^ or the entire removal of faith, 
 lest, as was before said, they should be profaned, the Lord alsc 
 plainly declares in the subsequent verses of the same prophet: 
 "Then said I, Lord, how long? And he said, until the cities 
 are desolated, so that there be no inhabitant, and the house, so 
 that there be no man, and the land be desolated with desolation, 
 and Jehovah have removed man," (vi. 12 ;) he is called a man 
 who is wise, or who acknowledges and believes. Such were the 
 Jews, as has been before observed, about the period of the Lord's 
 advent ; and for the same reason they are still kept vastated, 
 by their lusts and particularly by their avarice, so that although 
 they heard of the Lord a thousand times, and that the repre- 
 sentatives of their church are significative of LLim as to every 
 particular, they would yet acknowledge and believe nothing. 
 This then was the reason why the antediluvians were cast out ot 
 the garden of Eden and vastated, so as to be no longer capable 
 of acknowledging any truth. 
 
 304. From these observations it is evident what is meant by 
 the words, lest he put forth his hand^ and take also of the tree 
 (f lives, and eat, and live forever. To take of the tree of lives 
 and eat, is to know even so as to acknowledge whatever is of 
 love and faith ; for lives in the plural are love and faith, and to 
 eat signifies here, as before, to know. To live forever is not to 
 live in the body forever, but to live after death in eternal dam- 
 nation. A man who is dead [spiritually] is not called dead 
 because he is about to die after the life of the body, but because 
 he will live the Ufe of death, for death is damnation and hell. 
 The expression to Uve is used with a similar signification by 
 Ezekiel : " Will ye hunt the souls of my people, and make to 
 live souls to you, and profane me with my people, — slaying the 
 souls which should not die, and making the souls to live which 
 should not live^'' (xiii. 18, 19.) 
 
 305. Verse 23. Therefore Jehovah God sent him forth from 
 the garden of Eden to till tlu ground from which he was taken. 
 To he oast out of the garden of Eden is to be deprived of all 
 intelligence and wisdom, and to till the ground from which he 
 was taken is to become corporeal, as he was previous to regen- 
 e rati on. 
 
 To he cast out of the garden of Eden is to be deprived of all 
 intelligence and wisdom, as is manifest from the signification ot 
 a garden, and of Eden, as given above ; for a garden signifies 
 intelligence, or the uiuierstanding tif truth, and Eden, being 
 sigiuficative of love, signifies wisdom, or the will of good. 
 
 To till the ground from which he was taken signifies to \)er 
 come corporeal, such as he was before regeneration, as was 
 «'hown above (verse 19), where a similar expression occurs.
 
 102 GENESIS. [Chap. iii. 
 
 306. Verse 24. And he drove out the v\an • and lie made 
 cherubim from the east to dwell at the garden of Eden ^ and the 
 flame of a sword turning itself^ to keep the ivay of the tree oj 
 lives. To drive out the man is to deprive him entirely of all the 
 will of good and understanding of truth, so that he is separated 
 from them, and is no longer mail. To make cheruhirn from, the 
 east to dwell., is to provide against his entering into any mystery 
 of faith ; for the east to the garden of Eden is the celestial [prin- 
 ciplej fi-om which is intelligence, and by cheruhirn., the Provi- 
 dence of the Lord is signified, preventing such a man from 
 entering into the things of faith. By the flame of a sword 
 turning itself., is signified self-love with its imruly desires and 
 consequent persuasions, which are such that he wishes, indeed, 
 to enter, but is carried away thence to corporeal and terrestrial 
 things, and this for the purpose of keeping the way of the tree 
 of lives., that is, to prevent the profanation of holy things. 
 
 307. It here treats of the sixth and seventh posterity, which 
 perished by the flood, and were altogether cast out of the garden 
 of Eden., or from all understanding of truth, and thus ceasing, 
 as it were, to be men., they were left to their insane lusts and 
 persuasions. 
 
 308. As the signification of the east and of the garden oj 
 Eden were given above, it is needless to dwell longer on them ; 
 but that chtruhitn denote the Providence of the Lord, lest man 
 should insanely enter upon the mysteries of faith, from the 
 p^'ojyrium, and the sensual and scientific [principle], and thus 
 profane them, and destroy himself, is demonstrated by all the 
 passages in the Word where mention is made of cheruhirn. As 
 the Jews were of such a quality, that if they had possessed any 
 clear knowledge concerning the Lord's coming, — the repre- 
 sentatives or types of the church significative of Ilim — the 
 life after death, — the interior man and the internal sense ol 
 the Word, they would have profaned it, and have perished 
 eternally ; therefore this was represented by the cherid)im on 
 the mercy -seat over the ark, over the curtains of the tabernacle, 
 over the vail, and also in the temple, and it signified that the 
 Lord liad them in keeping, (Exod. xxv. 18 — 21 ; xxvi. 1, 31 ; 
 1 Kings vi. 23 — 29, 32.) For the ark, in which was the testi- 
 mony, signified the same as the tree of lives in this passage, 
 that is, the Lord and celestial things, which belong solely to 
 Him. Hence also tlie Lord is so often called the God of Israel 
 sitting upon the cheruhiin., and hence he s])ake with Moses and 
 Aaron between the cheruhirn., (Exod. xxv. 22 ; Numb. vii. 89.) 
 This is plainly described in Ezekiel, where it is said, "The glory 
 of the God of Israel was gone up from the cheruh whereu])on 
 he was, to the threshold of the house. And he called to the man 
 clothed with linen, — and — said to him. Go through the midst of 
 the city, through the midst of Jerusalem, and set a mark upf^n
 
 306— 3 1 U.J GENESIS. 103 
 
 the foreheads of the men who sigh and who cry for all the 
 abominations done in the midst thereof. And to the others he 
 «aid — Cto je after him through the city, and smite; let not your 
 ■eye spare, neither have ye })ity ; shiy utterly the old and the 
 young, and the virgin, the infant, and the women ; — defile tiie 
 house, and till the courts with the slain," (ix. 3 — 7.) And 
 again : ""He said to the man clothed with linen, Go in between 
 the wheels even under the cherub^ and fill thy hands with coals 
 of fire from between the cherubhii^ and scatter them over the 
 city. And a cheruh stretched forth his hand from between the 
 cherubim unto the fire which was between the clieruhiin^ and 
 took thereof, and ])ut it into the hands of him that was clothed 
 with linen, who took it and went out," (x. 2 and 7;) from wliich 
 it is evident that the providence of the Lord preventing men 
 from entering into the mysteries of faith, is understood by 
 •cherubim^ and therefore that they were left to their insane cupid- 
 ities, here also signified by the fire that was to be scatte7'ed over 
 the city^ and that none might be spared. 
 
 309. The fiame of a sword turning itself signifies self-love 
 with its insane cupidities and persuasions, which are such indeed 
 as to desire to enter [into the mysteries of faith], but are carried 
 thence to corporeal and terrestrial things, as might be confirmed 
 by so many passages from the Word, as would fill pages ; we 
 will, however, only make the following quotations from Ezekiel : 
 ■" Prophesy and say. Thus saith Jehovah, say, A sivord, a sword., 
 is sharpened, and also furbished : it is sharpened to make a sore 
 slaughter ; it is furbished that it may glitter. — Let the sword be 
 doubled the third time, the sword of the slain ; the sword of a 
 great slaughter, which entereth into their privy chambers, that 
 their heart may faint, and their offences be multiplied ; — it is 
 made bright, it is wrapped up for the slaughter," (xxi. 9, 10, 
 14, 15.) A sword here signifies the desolation of man, so that 
 he sees nothing which is good and true, but mere falses and 
 contrarieties, denoted by multiplying offences. It is also said 
 in Nahum, of those who desire to enter into the mysteries of 
 faith, "The horseman lifteth up both the, fiame of the sword., 
 and the glittering of the spear, and there is a multitude of slain," 
 (iii. 3.) 
 
 310. Each particular expression in this verse involves so 
 many important arcana, applicable to the genius of the people 
 who perished by the fiood (a genius totally different from that 
 of those who lived subseijuent to the deluge), that it is impos- 
 sible tc explain them. We will briefly observe that their first 
 ])arents, who constituted the Most Ancient Church, were celes- 
 tial men, and had consequently celestial seeds implanted in their 
 muids ; whence their descendants possessed seed in themselv^es 
 of a celestial origin. Seed from a celestial origin is such that 
 love rules the whole mind and makes it a one. For the iuunan
 
 lOJ: GENESIS. [Chap, iii 
 
 mind consists of two parts, the will and the understanding 
 Love or good belongs to the will, faith ur the true to the under 
 standing; and from love or good that people perceived every 
 thing relating to faith or truth, and thus their mind was single, 
 or a one. With the posterity of such a race, seed of the same 
 celestial origin necessarily remains, so that any falling away 
 from truth and good on their part is attended with the most 
 dangerous consequences, since their whole mind becomes so 
 perverted as to render a restoration scarcely possible in another 
 life. It is otherwise with those who do not possess celestial but 
 only spiritual seed, as the people after the deluge, and also the 
 present generation of mankind. There is no love in them, 
 consequently no will to goodness, but still there is a capacity 
 of receiving faith, or the understanding of the true, by meane oi 
 which some degree of charity can be induced, although by a 
 difterent process, namely, by the insinuation of conscience from 
 the Lord grounded in the knowledges of truth and its derivative 
 goodness. Such a state is obviously altogether difterent from 
 that of the antediluvians, of whose genius, by the divine mercy 
 oi' the Lord, more will be said hereafter. These are arcana 
 with which the present generatiun of mankind are utterly unac- 
 quainted, since in modern times none understand the nature 
 of the celestial man, nor even that of the spiritual man, still less 
 the quality of the human mind and life thence resulting, and 
 the Consequent state afier death. 
 
 311. The condition of those who perished by the ftuud is 
 srch in the other life, that they cannot exist anywhere in the 
 world of spirits, or with other spirits, but are in a hell separated 
 from the hells of others, and as it were under a certain moun- 
 tain. This appears as an intermediate mountain in consequence 
 of their direful phantasies and persuasions. Their phantasies 
 and persuasions are such as to produce so profound a stupor in 
 other spirits that they do not know whether they are alive or 
 dead, for they deprive them of all understanding of truth, so 
 tiiat they can perceive nothing. Such also was their persuasion 
 durini; their abode in the world ; and because it was foreseen 
 that in another life they would be incapable ot associating with 
 other spirits, without occasioning in them an appearance of death, 
 they were all destroyed, and the L(.»rd of his divine mercy in- 
 duced other states on those who lived after the debi^-e. 
 
 312. In this verse, the state of these antediluvians is fully 
 described, as to their being cast out^ or separated from celestial 
 good, and that cherubim we7'e placed from the east of the garden 
 of Eden. This expression, /"/-(^m the east of the garden <f Eden^ 
 is only applicable to them ; for, had the succeeding generation 
 been spoken of, it would have been said, on the garden of Eden 
 towards the east. In like manner, had the words, the flame 
 of a awordy turning itself been aj»))lied to the present i-ace oi
 
 «11—315.1 GENESIS. 105 
 
 men, they would liuve Iteen transposed thus — the sword of a 
 Jlame turnhuj itself. Noi- would it have been said the tree, 
 of lives., but the tree of life : not to mention other things 
 in the arrangement of the words, which cannot be explained, 
 being understood only by the angels, to whom the Lord reveak 
 them ; for every particular state contains iniinite arcana, not 
 even one of which is known to mankind. 
 
 313. From what is here stated of the first man, it is mani 
 fest that all hereditary evil existing in the present day was no 
 derived from him, as is commonly, but falsely supposed. For 
 it is tlie Most Ancient Church that is hei'e treated of under the 
 name oi man ^ and when it is called Adam, it signifies that vian 
 was formed from the ground, or that he was made truly a wan, 
 who was not so previously, by regeneration from the Lord. This 
 is the origin and signification of the name. Hereditary evil, 
 however, is such that every one who commits actual sin acquires 
 to himself a nature therefrom, whence evil is implanted in his 
 children, and becomes hereditary. Consequently it is derived 
 fr(.)ni every particular parent ; from the father, grandfatlier, 
 great-grandfather, and ancestors in succession, and is thus' 
 multiplied and augmented in each descending posterity, re- 
 maining with each, and being increased in each by his actual 
 sins, and never l)ecoming dissipated or losing its baneful influ- 
 ence, except in those who are regenerated by the Lord. Every 
 attentive observer may see evidence of this truth in the fact, 
 that the evil iiiclinations of parents remain visibly in their 
 children, so that a famil}", yea, an entire race, may be thereby 
 distinguished from every other. 
 
 CONTINUATION CONCERNING MAN'S ENTRANCE INTO ETERNAL 
 
 LIFE. 
 
 31 4. WIIJ^JV^ the resuscitated being, or soid, enjoys the benefit 
 • if light, so as to be enabled to look around him, the spiritual 
 angels, of whom we before spoke, show him every attention which 
 In: can desire in that state, cvnd instruct him respecting the thingt^ 
 of tiie other life, so far as he is in a capacity to bear it. SJiould 
 he be principled in faith, and desire it, they also point out to him 
 the wonderful and magnificent scenes of heaven. 
 
 315. If, however, the resuscitated person, or soul, is not of 
 such a disposition as to desire instruction, he th&n wishes to 
 separate himself from the society of the angels. Of this the 
 angels havr "n exquisite perception, since, in the other life, there 
 is a commmu cation of all the ideas of thought ; and when lie 
 desires to ^separate from them, they do not even then leave him, 
 hut he disv/mtes himself from them. The angels love every one, a/nd
 
 100 GENESIS. [Chap. iii. 
 
 desire nothing more than to do him sei'xices^ to instruct him, and 
 to convey him to heaven, for herein consists their chief delight. 
 
 316. When the soul thus separates himself, he is received hy 
 good spirits, who likewise do him all hind offices whilst he is hi 
 consort with them. If, however, his life in the world was such 
 that he cannot remain associated with the good, he stehs to h' 
 disunited from them also, and this separation is repeated again 
 and again, until he associates himself with those whose state 
 entirely agrees with that of his former life in the world, aonong 
 whom he finds, as it were, his own life. They then, v^cmderfu. 
 to relate, live together a life of a similar quality to that which 
 had constituted their riding delight when in the hody. On re- 
 tur7iing into this life, which apjpears to them as a new commence- 
 ment of existence, some after a longer and others cfter a shorten 
 space of time ai'e carried thence towards hell y whilst such as have 
 heen principled in faith towards the Lord, are led hy degrees from, 
 this new heginning of life to heaven. 
 
 317. Some are, however, conveyed more slowly, and others 
 .more speedily, to heaven ; indeed I hat'e seen those who were 
 
 elevated to heaven immediately cfter death, of which I am per- 
 mitted here to mention only two instances. 
 
 318. A certain [spirit] came and discoursed with me, whoy 
 it was evident from some appearances about him, had only lately 
 died. At first he knew not where he was, supposing himself still 
 to he in the world ; hut ivhen he hecame consciotis of having en- 
 tered upon another mode of existence, and that he no longer pos- 
 sessed any thing, — as house, wealth, and the like, — heing in another- 
 kingdom, where he was deprived of all he had in the world, he 
 was seized with anxiety, and knew not where to hetal'e Jiimself, 
 or whither to go for a place of abode. He was then informed 
 that the Lord alone provides for him and for all ; and was left 
 to himself that his thoughts anight take their wonted direction, 
 as in the world. He noio considered {for m another life the 
 thoughts of all may be plainly p)erceived) what he mnstdo, being 
 demived of cdl means of subsistence • and whilst in this state 
 of anxiety, he was brought into association ivith some celestial 
 spirits, who belonged to thep)7'0vince of the heart., and ivho sliowed 
 him every attention which he coidd desire. This being done, he 
 was again left to himself, and beginning to consider, from ct 
 'principle of charity., how he might repay so greed kindness, it 
 was evident from this, that ivhilst he had lived in the body he 
 was principled in charity grounded in faith, and lie was there- 
 fore immediately taken up into heaven. 
 
 319. I have also seen another person immediately translated 
 into heaven hy the angels, who was accep>ted hy the Lord, and' 
 shown theglory of heaven ; not to mention much other experience- 
 respecting some who had to wait their periods of probation.
 
 31t>— 322,J GENESIS. 107 
 
 GENESIS. 
 
 CHAPTER THE FOURTH. 
 
 ON THE NATURE OF THE LIFE OF THE SOUL OR SPIRIT. 
 
 320. WITH respect to the general circumstances relating to 
 the mode of life of souls, or novitiate spirits^ after deaths it 
 was demonstrated to me^ on numerous occasions^ that when a 
 man enters upon eternal life., he is titterly unconscious of it., im- 
 agining himself still to he in the world, yea., in his hody. Hence, 
 on heing informed that he is a spirit, he is all wonder and aston- 
 ishment, hoth because he is altogetlier like a man as to his senses^ 
 desires, and thoughts, and hecause he did not helitve, daring hi» 
 abode in the loorld, that he was a spirit, or {as is the ease with 
 some) that a spirit could he what he now finds himself. 
 
 321. Another cir'^timstance to he noted, is, that a spirit enjoys 
 much m^ore excellent sensitive faculties, and far stipe rior powers 
 of thinking and speaking, than when living in the hody, so that 
 the former state scarcely admits of comparison with the latter, 
 although this is unknown to the spirits hefore they are gifted with 
 reflection hy the Lord. 
 
 322. Care should he taken not to gi^e credence to the erro- 
 neous opinion, that spirits do not possess far 7nore exquisite sen- 
 sations than during the life of the body, for I have been convinced 
 to the contrary by experience repeated tliousands of times. Should 
 any he unwilling to believe this fact, in, conseguence of their pre- 
 supposed ideas concerning the nature <f spirit, let them asctrtain 
 for themselves when they come into ayiother life, where they will 
 he compelled to believe by their own experience. Spirits not only 
 possess the faculty of sight, hut live in a light to which, with 
 good spirits, angelic spirits, and angels, the inld-day light <f 
 this woild cannot he compared. Of the light in which they dwell, 
 and by which they see, we shall, by the divine mercy of the Lord, 
 subsequently treat. They enjoy the power of hearing also, and 
 that in so exquisite a degree as vastly to exceed what they pos- 
 sessed in the body ^ of which, in my almost constant conversations 
 with them, now for soms years, I have had repeated opportunity 
 of being convinced. The nature of their speech, and the sense of 
 smell they also possess, will, by the divine Tnercy of tlie Lord, 
 be considered hereafter. They ha/ve, besides, a most exquisite 
 sense of touch, whence com-e the pains and torments endured in 
 hell / for all sensations have relation to the touch, of which they 
 are merely diversities and varieties. Their desires and affections^ 
 mxyreover, a/re incomparably stronger than those possessed during 
 the life of the hody j hut more will he said on this subject, by th»
 
 1 08 GEKESIS. [Chai>. iv 
 
 divine mercy of the Lcuxl^ in the follovoing 2Kigts. Men think 
 also^ after dtath^ far more jjerspicuously and distinctly than 
 during their previous life y for in a sjnritual state ofhcing^ more 
 is involved in one idea than in a thousand whilst in the natural 
 life. If it were 2)ossihle for men here to perceive with what acute^ 
 ness, penetration, sagacity, and clearness, spirits converse with 
 each other, they wotdd he j^^'rfectly amazed. In a word, man 
 loses nothing hy death, hut is still a man in all resp>ects, cdthough 
 tncrre perfect that when in the hody, having cast off his hones 
 and flesh, and the imjyerfections which necessarily attend them.. 
 Spirits acknowledge and perceive, that whilst they lived in the 
 hody their sensations were those cf the soul, and although they 
 seemed to he in the hody, they were still incoiporeal, and, there- 
 fore, when the hody is laid aside, sensations exist in a much 
 more exquisite and p)erfect state. life consists in sensation, 
 since without sensation there can he no life, and such as the sen- 
 sation is, such is the life, a fact vjhicJi all have the capacity oj 
 knowing. 
 
 323. At the end of the chapter, several examples will he given 
 of persons entertaining opinions during their ahode in this 
 world contrary to those advanced ahove. 
 
 CHAPTER IV. 
 
 1. AND the man knew Eve his wife, and she conceived and 
 bare Cain ; and said, I have gotten a man, Jehovah. 
 
 2 And she a^ain bare his brother Abel ; and Abel was a 
 shepherd of the flock, but Cain was a tiller of the ground. 
 
 3. And at the end of daj-s it came to pass, that Cain brought 
 of the fruit of the ground an offering to Jehovah. 
 
 4. And Al)el, lie also brought of the firstlings of his flock, 
 and of the fat thereof. And Jehovaii had respect to Abel, and 
 to his oft'ering : 
 
 5. And to Cain and to his oft'ering he had no respect. And 
 Cain was very wroth, and liis faces fell. 
 
 6. And .Jehovah sard unto Cain, Why art thou wroth ? and 
 why are thy faces fallen? 
 
 7. If thou doest well, art thou not exalted ; and if thou 
 doest not well, sin lietli at the door, and to thee is his desire, 
 and thou rulest over him. 
 
 8. And Cain talked to Abel his brother; and it came to pass 
 when they were in the field, that Cain rose up against Abel his 
 brother, and slew him. 
 
 !?. And Jehovah said to Cain, Where is Abel thy brother i 
 And he said, I know not, am I my brothel's keeper ?
 
 323.] GENESIS. 109 
 
 10. And he said, What liast thou done ? tlie voice of tlij 
 brother's bloods crieth to me from the ground. 
 
 11. And now art thou cursed from the ground, which hatb 
 opened its mouth to receive thy brother's bloods from th}' liand. 
 
 12. AVhen thou tillest the ground, it shall not henceforth 
 yield unto thee its strength ; a fugitive and a vagabond shalt 
 th<ju be in the earth. 
 
 13. And Cain said to Jehovah, Mine iniquity is too great to 
 be removed. 
 
 14. I'elujld, thou hast driven me out this day from the faces 
 of the groimd; and from thy faces shall I be hid, and I shall be 
 * fugitive and a vagabond in the earth ; and it shall come to 
 pass that every one that findeth me shall slay me. 
 
 15. And Jeiiovah said to him, Therefore whosoever slayeth 
 Oain, vengeance shall be taken on him seven-fold. And Jehovah 
 set a mark upon Cain, lest any one finding him should smite 
 biin. 
 
 16. And Cain went out from the faces of Jehovah, and 
 dwelt in the land of Nod, towards the east of Eden. 
 
 17. And Cain knew his wife, and she conceived and bare 
 Enoch ; and he was building a city, and called the name of the 
 ^ity after the name of his son, Enoch. 
 
 18. And unto Enoch was born Irad ; and Irad begat Mehu- 
 iael ; and Mehujael begat Metliusael ; and Methusael begat 
 Lamech. 
 
 19. And Lamech took unto him two wives; the name of one 
 was Adah, and the name of the other Zillah. 
 
 20. And Adah bare Jabal ; he was the father of such as 
 dwell in tents, and of cattle. 
 
 21. And his brother's name was Jubal ; he was the father 
 of all such as play upon the harp and the organ. 
 
 22. And Zillah, she also bare Tubal-Cain, an instructor of 
 every artificer in brass and iron : and the sister of Tubal-Cain 
 was Xaamah. 
 
 2'3. And Lamech said unto his wives Adah and Zillah, Hear 
 Illy voice, ye wives of Lamech, and with your ears perceive my 
 Bpeeeh, for I have slain a man to my wounding, and a little 
 [child] to my hurt. 
 
 24. If Cain shall be avenged seven-told, truly Lamech sev-enty 
 and seven-fold. 
 
 25. And the man knew his wife again, and she bare a son, 
 and called his name Seth ; for God [saith he] hath replaced 
 to me another seed instead of Abel, because Cain hath slain 
 bim. 
 
 26. And to Seth, to him also there was born a son ; and he 
 called his name Enos : then began they to call upon the name 
 of Jehovah.
 
 110 GENESIS. [Chap. i\ 
 
 THE CONTENQ^S. 
 
 324. THE Word here treats of doctrines sepaiate from the 
 Church, or heresies, and of a new Church afterwards raised up, 
 called iynos. 
 
 325. The Most Ancient Church possessed faith in the Lord 
 through the medium of love ; but there were some, who sepa- 
 rated faith from love. The doctrine of faith separated from love 
 was called Caiti^ and charity, which is love towards the neigh- 
 bor, Abel^ verses 1, 2. 
 
 326. The worship of each is described, that of faith separate 
 from charity by the offering of Cain^ and that of charity by the 
 offering of Abel, verses 3, 4. That worship proceeding from 
 charity was acceptable, but not worship originating in faith 
 alone, is shown verses 4, 5. 
 
 327. The state of those who were principled in faith alone 
 became evil, is described by Cahi's anger heing kindled, and 
 his countenance falling, verses 5, 6. 
 
 328. That the qualitj^ of faith is known by charity ; and that 
 charity wishes to abide with faith, if faith does not assume the 
 pre-eminence, and exalt itself above charity, verse 7. 
 
 329. That charity is extinguished with such as have sepa- 
 rated faith, and preferred it to cliarity, is described by Cain^s 
 slaying his brother Ahel, verses 8, 9. 
 
 330. Charity extinguished is called the voice of bloods, verse 
 10 ; perverse doctrine, the curse from the ground, verse 11. The 
 false and the evil originating thence are the fugitive and vaga- 
 bond in the earth, verse 12. And as they averted themselves 
 from the Lord, that they were in danger of eternal death, verses 
 13, 14. But, because by means of faith, cliarity was afterwards 
 to be implanted, it was made inviolable ; and this is signified by 
 the mark set upon Cain, verse 15. And its removal from its for- 
 mer situation is denoted by Cahi's dwelling towards the east of 
 Eden, verse 16. 
 
 331. The amplification of that heresy is called Enoch, verse 17. 
 
 332. The heresies thence originating, each by its respective 
 name, in the last of' which, denominated Laonech, there was 
 nothing of faith remaining, verse 18. 
 
 333. Anew ciiurch then arose, which is understood by ^6?aZ 
 and Zillah, and described by their sons Jabal, Jubal, and Tubal- 
 CaAn. The celestial things of the church were represented by 
 Jabal, the spiritual b}^ Jubal, and the natural by Tuhal-Cain, 
 verses 19 — 22. 
 
 334. The origin of that church, when ever/ thing of faith 
 and charity was extinguished, and violence doae to what was 
 most sacred, is described, verses 23, 24. 
 
 335. A general recapitulation of the subject is giver ; after 
 faith, signified by CWti, was separated from cha-iity, a newi'ajtj»
 
 324—338.] GENESIS. Ill 
 
 was given bj the L».»rd, whereby charity was imp.anted. This 
 faith is denominated Seth^ verse 25. 
 
 336. The charity imphmted by faith is called Enos^ or 
 another man, which is the name of that church, verse 26. 
 
 THE INTERNAL SENSE. 
 
 337. SINCE this chapter treats of the degeneracy of the 
 Most Ancient Church, or the falsification of its doctrine, and 
 consequently of heresies and sects, under the names of Cain 
 and his descendants^ it is to be observed, that there is no pos- 
 sibility of understanding how doctrine was falsified, or what was 
 the nature of the heresies and sects of that church, unless the 
 nature of the true church be rightly understood. Enough has 
 been said above concerning the Most Ancient Church, showing 
 that it was a celestial man, and acknowledged no other faith 
 tiian such as was connected with love towards the Lord and the 
 neighbor. By means of that love from the Lord, they obtained 
 faith, or a perception of all its truths, and were therefore un- 
 willing to speak of faith, lest it should be separated from love, 
 as was shown above (n. 200, 203). Such is the nature of the 
 celestial man, and in this character he is described by David by 
 representatives, where the Lord is spoken of as the King^ and 
 tlie celestial man as the King^s son : " Give the Mng thy judg- 
 ments, O God, and thy righteousness to the hinges son. — 
 The mountains shall bring peace to the people, and the hills, 
 by righteousness. They shall fear thee as long as the sun and 
 moon endure throughout all generations. In his days shall the 
 righteous flourish, and abundance of j)eace, until there be no 
 moon," (Ixxii. 1, 3, 5, 7.) By the sun^ love is signified ; by 
 the moon., faith; by mountains and hills.^ the Most Ancient 
 Cliurch ; by throughout all generations^ the churches after the 
 flood ; U7itil there he no moon., denotes that faith will become 
 love : — see also what is said in Isaiah xxx. 26. Such was the 
 nature of the Most Ancient Church and of its doctrine ; but 
 tiie case is far diflferent at the present day, for now faith pre- 
 cedes charity, and by means of faith, charity is given by the 
 Lord, and then charity takes the precedence. It hence follows, 
 tiiat doctrine became falsified in ancient times when men made 
 confession of faith, and thus separated it from love. Those 
 who falsified doctrine in this way, oi- separated faith from love, 
 or acknowledged faith alone, were there denominated Cain'; 
 ai?d this thing was regarded by them as an enormous [heresy]. 
 
 338. Yerse 1. And the man kneio Eve his wife^ and she 
 conceived, and hare Cain., and said. I have gotten a man., Jehovah.
 
 112 GENESIS. [CiiAi-. IV 
 
 By tlie man and his wife the Most Ancient Church is signified 
 us has been shown above: its first ofil^spring, or first-born, is 
 faith which is here called Cain ^ the saying, / have gotten a 
 inan,^ Jehovah^ signifies that faith with such as are called Cain^ 
 is known and acknowledged in a distinct form. 
 
 339. In tlie three foregoing chapters it was so abuiidanHY 
 shown, that by the man and his wife the Most Ancient Church 
 is signified, that on this point thei'e can remain no doubt; and 
 til is being admitted, it is evident that the conception and ofi:- 
 spring of that Church can be no other than we have stated. It 
 was customary with the most ancient people to give names, by 
 which they represented events, and thus framed a genealogy; for 
 whatever has relation to the church may be considered in this 
 light, since one faith is conceived and born of another, like an 
 ordinary generation. Hence it is common in the Word to name 
 various circumstances relating to the chwxQh^ conceptions, births^ 
 offspring^ infants^ little children^ sons^ daughters^ young men^ 
 t!cc. ; the prophetical parts of the Word abound with such ex 
 pressions. 
 
 340. That the %?c^\w^ I have gotten a man ^Jehovah, signifies 
 that faith, with such as are called Cain^ is known and acknow- 
 ledged as a thing by itself, is evident from what was said in the 
 introduction to this chapter. They had been, as it were, pre- 
 viously, ignorant of faith as a separate object of thought, because 
 they had a perception of whatever related to it ; but, when they 
 began to make a distinct doctrine of faith, they then collected 
 together the truths which they had perceived, and reduced them 
 into ducti'ine, calling it I Jio^ve gotten a nian^ Jehovah^ as if they 
 had found out somewhat new ; and thus, what was before in- 
 scribed on the heart became a mere matter of science. In 
 ancient times they gave every new thing a name, and explained 
 what the name implied by particular sayings. Thus the signi- 
 fication of the numQ Ishm ael is explained by the saying, '"''Jehovah 
 hath heard his (ifiiction^'" (Gen. xvi. 11 ;) that of lieuhen, by the 
 expression, ^''Jehovah /tath looked upon thy afiiction^'' (Gen. 
 xxix. 32 ;) the name Simeon^ by the saying, ^''Jehovah hath 
 heard that I was hated^'' (Gen. xxix. 33 ;) and that of Judah 
 by, '•'' Noio will I praise Jehovah^'''' (verse 35.) The altar buili 
 by Moses was called, ^''Jehovah imj tanner^ (Exodus xvii. 15 ;) 
 and in like manner the doctrine of faith is here denominated 
 '''' I have gotten a man^ JeJiovah^'' or Cain. 
 
 341. Verse 2. And she again hare his hrother Abel. And 
 Abel VMS a shepherd of tlie flock., but Cain was a, tiller of the 
 ground. The second ollspring of the church is charity, signified 
 by the terms Abel and brother. He is a shepherd of the fl^ock 
 who exercises the good of charity, and a tiller of the ground is 
 one who is destitute of charity, alrhouf,li principled in taitb 
 5ej>ai'ate from love, which is, indeed, no faith.
 
 339-344.] GENESIS. 113 
 
 342. That the sccoiul offspring of the chnicL is cluiritv, is 
 evident from the fact tliat the chnrcl.-. conceives and brings forth 
 notliing else than faith and charit). The &ame is signified hy 
 the first children of Leah by Jacob, Reuben denoting faith, 
 Simeon faith in act, and Levi charity, (G-en. xxix. 32, 33, 34,) 
 wherefore also the tribe of Leol received the priestiiood, and 
 represented the sJiepherd ofthejfock. Siiu^e charity is another 
 offspring of the church, it is cahed hrothei\ and named Ahd. 
 
 343. That a shejjJierd of the flock is one who exercises tlie 
 good of charity, mnst be obvious to every one, this expression 
 being commonly used in the Word of the Old and New Testa- 
 ment. He who leads and teaches is denominated the shep/t^rd^ 
 and those who are led and taught are called the flock. He who 
 does not lead t(^ and teach the good of charity, is not a true 
 shepherd • and he who is not led to good, and does not learn 
 what is good, is not of the flock. It is scarcely necessary to 
 confirm this signification of sheph'iirl and flock by quotations 
 from the Word ; we will, however, adduce the following passages 
 from Isaiah: "Then shall He [the Lord] give the rain of thy 
 seed, that thou shalt sow the ground withal, mid bread of the 
 increase of the ground ; — in that day shall thy cattle feed in 
 large pastures,'' (xxx. 23,) in which passage, hread of the increase 
 of the ground denotes charity. Again : '•' The Lord Jehovah 
 sliall feed his flock like a shepherd ', he shall gather the lamhs 
 with his arm, and carry them in his bosom, and shall gently 
 lead those that are with young," (xl. 11). In David : '^ Give 
 eai", O Shep/te/'d of Israel, thou that leadest Jose])li like a flock ^' 
 thou that dwellest between the cherubim, shine forth," (Psalm 
 Ixxx. 1). In Jeremiah: "I have likened the daughter of Zion 
 to a comely and delicate woman ; the s hep he?'ds with the'iv flocks 
 shall come against her; they shall [)itch their tents against her 
 round about ; they shall feed every vx\e in his place," (vi. 2, 3.) 
 in Ezekiel : " Thus saith the Lord God, — I will increase them 
 with men like a flock, as a holy flock, as t\\e flock of Jerusalem 
 in her solemn feasts; so shall the waste cities be filled with 
 flocks of men,'''' (xxxvi. 37, 38.) And again, in Isaiah: "All 
 the flocks of Kedar shall be gathered together unto tliee, the 
 rams of Nebaioth shall minister unto thee," (Ix. 7.) Such as 
 lead the flock to the good of charity, gather the flock, but those 
 who do not so lead them, disperse the flock ' for all gathering 
 together, and all imion, proceed from charity, whilst the origin 
 of all dis])ersion and disunion is in a want of charity. 
 
 344. What is the purpose of faith, or of the knowledge, i)re- 
 cept, or doctrine of faith, but that man should receive faith, and 
 look upon its teaching charity, as the primarv object of regard ? 
 (Mark xii. 28—35 ; Matt, xxi'i. 34—39.) This is the end of every 
 precept of faith, and if this be not attained, all knowledge and 
 doctj-ine are an emptv notliina'.
 
 114 GENESIS. [Chap. iv. 
 
 345. A tiller of the ground is one who is destitute of charity, 
 although principled in faith separate from love, which is no 
 faith at all, as is plain from the circumstances which follow, ol 
 Jehovah's having no respect to his oifering, and his slaying his 
 brother, or destroying charity, signified by [his brother] Ahel. 
 Such persons as regarded cor})oreal and terrestrial objects 
 chiefly, were said to till the ground^ as is evident from what is 
 related in the second chapter, verses 19 — 23, where we read, 
 that the man was cast out of the garden of Eden to till the ground. 
 
 346. Verse 3. And at the end of days it came to pass., that 
 Cain brought of the fruit of the ground an offering to Jehovah. 
 By the end of days is understood in progress of time ; by the 
 fruit of the ground^ the works of faith without charity ; and by 
 an offering to Jehovah^ worship thence proceeding. 
 
 347. It must be obvious to ever}' one that by the end of days., 
 is signified in the progress of time. This doctrine, here de- 
 nominated Cain., does not appear to have been so unacceptable 
 when first promulgated and received in simplicity, as it became 
 afterwards, as is evident from the circumstance of their calling 
 it I have gotten a man.^ Jehovah. Thns at its origin faith was 
 not so far separated from love as in the end of days., or in the 
 progress of time ; which, indeed, is the case with every doctrine 
 of true faith. 
 
 34S. That by the fruit of the ground the works of faith with- 
 out charity are signified, appears also from what follows : foi 
 the works of a faith destitute of charity are the works of infi- 
 delity, being in themselves dead, and the produce of the ex- 
 ternal man alone. Of these it is written in Jeremiah, " Where- 
 fore doth the way of the wicked prosper? — Thou hast planted 
 them, yea, the}- have taken root ; they grow, yea, they bring 
 forth fruit ; thou art near in their mouth, and far from theii 
 reins. — How long shall the land mourn, and the herbs of every 
 field wither?" (xii. 1, 2, 4.) Those who are near in the mouth 
 •AXi^ far from the reins., are such as act from laith separate from 
 charity, concerning whom it is predicated that the land mourns. 
 [Such external actions] are also called the fruit of their doings., 
 in the same prophet: "The heart is deceitful above all things, 
 and desperately wicked ; who can know it ? I, Jehovah, search 
 the heart; I try the reins, even to give to every man according 
 to his ways, and according to the frtiit of his doings^'''' (xvii. 
 9, 10.) So in Micah : " Tlie land shall be desolate because of 
 them that dwell therein, for the f'uit of their doings^'' (vii. 13.) 
 Tluit 'a\\it\\ fruit is wo fruit., or that the work is dead, and both 
 i\\Q fruit and root perish, is thus declared in Amos : "• I destroyed 
 the Amorite before them, whose height was like the height of the 
 cedars, and he was strong as the oaks ; yet I destroyed \n& fruit 
 from above, and his roots from beneath," (ii. 9.) And in David : 
 "Their yrw/if shalt thou destroy from the earth, and their seed,
 
 345—349.] GENESIS. 115 
 
 from among the children of men," (Psahn xxi. 10.) The works of 
 charity, however are living, and of them it is declared that they 
 take roo^ downward, and bear y^rtm upward; as in Isaiah: "The 
 renniant that is escaped of the house of Judah shall again take 
 root downward, and bear fruit upward," (xxxvii. 31.) To hear 
 fruit upward., is to act from charity. Such fruit is called tht 
 fruit cf excellence in the same prophet : " In that day shall the 
 branch of Jehovah be beautiful and glorious, and the fruit of 
 the earth excellent and comely for them that are escaped of 
 Israel," (iv. 2.) It is also the fruit of salvation., and is so de- , 
 nominated by the same prophet : " Drop down, ye heavens, from 
 above, and let the skies pour down righteousness ; let the earth 
 open, and let them bring fortli the fruit of salvation., and let 
 righteousness spring up together ; I Jehovah will create it," 
 (xlv. 8.) 
 
 349. Bj^ an offering worship is denoted, as is demonstrable 
 from the representative rites of the Jewish church. In it, sacri- 
 fices of every kind, of which their worship consisted, as well of 
 the first fruits and of all the other produce of the earth, as the 
 oblation of the first-born, are called offerings. Now, since all 
 these sacrifices were representative of celestial things, and had 
 reference to the Lord, it must be obvious to every one that by 
 the offerings true worship was signified. For what is a repre- 
 sentative independently of the thing which it represents ? or 
 what is external religion without internal, but like a dead idol ? 
 The external derives its life from what is internal, or rather 
 from the Lord by means of what is internal. From these con- 
 siderations it is evident that all the off'erings of the representative 
 church signify the worship of the Lord ; and of these we shall, 
 by the divine mercy of the Lord, treat in the following pages. 
 That by offerings in general is meant worship, may be proved 
 by the prophets throughout, as from Malachi : " Who abideth 
 the day of his coming? — He shall sit as a I'efiner and puri- 
 fier of silver, and he shall purify the sons of Levi, and purge 
 them as gold and silver, and they shall ofter unto Jehovah 
 an offering in righteousness. Then shall the offering of Judah 
 and of Jerusalem be pleasant unto Jehovah, as in the days ol 
 eternity, and as in the former days," (iii. 2, 3, 4.) An offering 
 in righteousness is an internal offering, which the sons of Levi, 
 or the holy worshippers should offer. The days of eternity., sig- 
 nify the Most Ancient Church, and the former days the Ancient 
 Church. So also in Ezekiel : "In the mountain of my holiness, 
 in the mountain of the height of Israel, there siiall all the 
 nouse of Israel, all that land, serve me ; there will I accept 
 them, and there will I require your offerings.^ and the first-fruits 
 of your oblations., in all your holy things," (xx. 40.) Offhings 
 and the fir stf raits of the oblations., in the holy things, are like- 
 wise works sanctified by charity from the Lord. Again, in
 
 1J6 GENESIS. [Chap, itr 
 
 Zepliaiiiah : "From beyond the rivers of Ethiopia my su])i)liai;ts 
 — shall bring mine offering^'''' (iii. 10.) Et?tio_pia denotes those 
 who are in possession of celestial tilings, which are love, charity, 
 and the works of charity. 
 
 350. And Ahel, he also brought of the firstlings of his flock 
 and of the fat thereof. And Jehovah had respect to Abel and to 
 his offering. By Abel here, as before, is signified charity ; and 
 the firstlings of the fioch.^ that holy principle which is of the 
 Lord alone. I3y fat is signified the celestial principle itself, 
 which also is of the Lord, and b}^ JehovaKs having respect unto 
 Abel^ and to his offering., that the works of charity, and all 
 worship grounded in charity, were well pleasing to the Lord. 
 
 351. Abel signifies charity as was shown above. By charity 
 is meant love to the neighbor and compassion ; for he who 
 loves his neighbor as himself, is also compassionate towards 
 him in his sntferings, as towards himself. 
 
 352. The firstlings of the fiock signify that which is of the 
 Lord alone, as appears from the statement that the firstlings or 
 first-born.^ in the representative church were all holy, because 
 they had relation to the Lord, who is alone the first-born. Love 
 and faith thence originating are the fi/rst-born ', and as all love is 
 of the Lord, for not the least portion of it is of nuin, thei'efore 
 the Lord alone is, in reality, the first-born. This fact was rep- 
 resented in the ancient churches by the first-born of man and 
 of beast being sacred to Jehovah, (Exodus xiii. 2, 12, 15 ;) and 
 by the tribe of Levi being accepted instead, of all the first-born^ 
 and constituting the priesthood, (Numb. iii. 40 — 45 ; viii. 14 — 
 20 ;) for Levi denotes love in the internal sense, and he was 
 born after both Reuben aud Simeon, who signify ftiith. Of the 
 Lord as the first-born of all, with respect to his human essence, 
 it is thuB written in David : " He shall call me, my Father, my 
 God, and the rock of my salvation. I will also make him my 
 first-born^ high as the kings of the earth," (Psalm Ixxxix. 26,, 
 27.) And in John: "Jesus Christ the first-begotten of the 
 dead, and the prince of the kings of the earth," (Rev. i. 5.) 
 Let it be observed, that the first-born of worship signifies the 
 Lord, and the first-born of the church., faith. 
 
 353. Byy^^ is signified the celestial principle itself, which is 
 also derived from the Lord ; for every thing which is derived 
 from love is celestial. Faith also is celestial when it originates 
 in love, and so is charity, and every good originating in charity. 
 These were all represented by the various kinds oi fat in the 
 sacrifices., and especially by that which covered the liver., or the 
 caul • by the fat upon the kidneys ; by the fat covering the intes- 
 tines, and by that Idylng upon the intestines / which were holy, 
 and were ofiered up as burnt-ofi'erings upon the altar, (Exod. 
 sxix. 13, 22; Levit. iii. 3, 4, 14; iv. 8, 9, 19, 26, 31, 85; 
 viii. 16. 25.) It is on account of their signification that they
 
 350— 355. J GEIsESIS. UT 
 
 are called the food made by lire for the peace of Jehovah, (LovijL 
 iii. 14, 16.) For the same reason the Jewish people were for 
 bidden to eat any of the fat of the beasts, by what is called a 
 perpetual statute for your generations, (Levit. iii. 17; also vii. 
 28, 25,) because that Church was such that it did not even 
 acknowledge what was internal, much less what was celestial. 
 Fat signifies celestial things and the goods of ciuirity, as is evi- 
 dent also from the pro})hets ; as from Isaiah : " Whei'efore d<t 
 ye spend money for that which is not bread? and your labor 
 for that which satisfieth not? Hearken diligently unto me, and 
 eat ye that which is good, that your soul may delight itself in 
 fatness^'''' (Iv. 2.) And in Jeremiah : " I will fill the soul of the- 
 pHests witli fatness, and my people shall be satisfied with my 
 goodness," (xxxi. 14.) In these passages it is plain that fat does 
 not mean material ^/a^, but celestial-spiritual good. So in David : 
 " They are filled with the fatfiess of thy house, and thou makest 
 them to drink of the river of thy pleasures. For with thee is the 
 fountain of lives, and in thy light we see light," (Psalm xxxvi. 
 8, 9.) Here fatness and the fountain of lives signify the celestial 
 principle, which is derived from love, and the rive7' of delights, 
 and light, the spiritual principle, which has relation to faitli 
 originating in love. Again in David: ''My soul shall be satis- 
 fied as with marrow and fatness, and my mouth shall ])raise 
 thee with lips of songs," (Psalm Ixiii. 5 ;) where, in like manner, 
 fat denotes the celestial principle, and lips of songs the spiritual. 
 It is evident that something celestial is understood, inasmuch 
 as it is said. My soul shall he satisfied. For the same reason 
 the first-fruits, which were the first })roduced by the earth, are 
 called /«^, (Numbers xviii. 13.) As celestial things are of innu- 
 merable genera, and still more numerous species, they are de- 
 scribed in a general way in the song which Moses recited before 
 the people : " Butter of kine, and milk of sheep, with fat of 
 lambs and of rams, the sons of Bashan, and of goats, with the 
 fat of the kidneys of wheat ; and thou didst drink the pure hlood 
 of the grape," (Dent, xxxii. 14.) It is impossible for any one 
 to know the signification of those expressions except from the 
 internal sense, for without the internal sense, such expressions 
 as the hutter of Mne, the milk of sheep, the fat of lamhs, the fat 
 of rams and goats, t/ie sons of Bashan, the fat of the kidneys oj' 
 wheat, and the hlood of the grape, would be sounds without 
 meaning, when, nevertheless, all and every one of them signifies 
 Bome genus or species of celestial things. 
 
 854. That JehovaKs having respect to Ahel, and to his offer- 
 ing, signifies that the works of charity, and worship grounded 
 therein, are pleasing to tlie Lord, — was explained above, as also 
 what is meant by Ahel, and by an ofering. 
 
 355. Verse 5. But to Cain and his offering he had not re- 
 spect. And- Cain was very wrot\ and his faces fell. By Cain^
 
 118 GENESIS. [Chap. iv. 
 
 as has been stated, is signified faith separate from love, or such 
 a doctrine as admits the possibility of this separation. By his 
 offering not 'being resj)ected is signified, as before, that his worship 
 was unacceptable. Cahv's being very wroth^ and his faces fall- 
 ing, signifies a change of state as to interior [principles] ; for by 
 anger is denoted that charity had departed, and by ihQ faces, 
 interior [principles], which are said to fcdl when a change takes 
 place in their state. 
 
 356. By Cain is signified faith separate from love, or the 
 doctrine w'hich admits of this separation, and the unrespected 
 offering signifies that his worship was not acceptable, as was 
 shown above. 
 
 357. Cain's being very wroth, represents that charity had 
 departed, as may appear from what is afterwards related of his 
 killing his brother Abel, by whom charity is signified. Anger 
 is a general afi'ection resulting from whatever is contradictory to 
 self-love and its lusts. This is manifestly perceptible in the 
 world of evil spirits, for there exists a common feeling of anger 
 against the Lord, in consequence of their not being principled 
 in charity, but in hatred. Whatever does not favor self-love 
 and the love of the world, excites opposition, which is manifested 
 by anger. Anger, wrath, and exenfury, are, in the Word, fre- 
 quently predicated of Jehovah, but they belong only to man, 
 and are attributed to Jehovah becanse they appear to be in 
 Him, for a reason mentioned above. Thus it is written in David : 
 " He cast upon them the anger of his nostril, wrath, and indig- 
 natian, and trovble,hj sending evil angels. He weighed a path 
 for his anger, he spared not their soul from death," (Psalm 
 Ixxviii. 49, 50.) Kot that Jehovah ever casts anger upon any 
 one, but that men bring it upon themselves ; nor does he send 
 evil angels amongst them, but man draws them to him as his 
 associates : therefore it is added, the he weighed the path of 
 anger, and spared not their sold from death: and for the same 
 reason it is written in Isaiah, '' To him [Jehovah] shall men 
 come, and all that are incensed^ against him shall be ashamed," 
 (xlv. 24.) Hence it is evident that anger signifies evils, or what 
 is tlie same, a departure from charity. 
 
 358. By the faces falling is signified that the interior [prin- 
 ciples] were changed, as is evident also from the signification of 
 X\\Q face ixwd o'( falling. The. face, vc\t\\ the ancients, signified 
 internal things, because internal things shine forth through the 
 face I for the most ancient peo})le were such that i\\Q face was 
 in perfect accordance with the internal, so that it appeared 
 plainly from the face wiiat was the luiture and quality both of 
 the animus and the mind within. They considered it to be an 
 enormous crime to think one thing, and look another, for hy- 
 pocrisy and deceit were then held in utter detestation ; hence 
 the face l^ecanie significative of the interior [principles]. Wiien
 
 356—363.] GENESIS. 119 
 
 charity shone forth from the face^ it was said to be elevated ; 
 and when the contrary occnrred, the countenance was said to 
 fall ; wlierefore it is also predicated of the Lord, that he lifts 
 up his countena/nce on man^ as in the benediction, (Numb. vi. 26 ; 
 and in Psahn iv. 6,) by which is signified, that the Lord gives 
 charity to man. What is meant by the face falling^ appears 
 from Jeremiah : " I will not make my countenance to fall towards 
 you, for I am merciful, saith Jehovah," (iii. 12.) The face of 
 Jehovah is mercy, and when he lifts nj) his face on any one, it 
 signifies that he gives liiju charity out of mercy, and the reverse 
 when he makes the countenance to fall^ or, more correctly, when 
 tnarCs countenance falls. 
 
 359. Verse 6. And Jehovah said to Cain^ Why art thou 
 wi'oth f and lohy are thy faces fallen ,^ By Jehovah'' s speaking 
 to Cain., the dictate of conscience is represented ; by the wroth 
 of Cain^ and i\\e falling of his faces., is signified here, as before, 
 the departure of charity and an internal change of state. 
 
 360. It is needless to confirm the fact, t\\'aX, Jehovah's speaking 
 to Cain signifies the suggestions of conscience, as a similar pas- 
 sage was explained above. 
 
 361. Yerse 7. If thou doest well., art thou not exalted? 
 and if thou doest not well., si^i lieth at the door. And to thee is 
 his desire, and thou rulest over him. If thou doest well., artnoi 
 thou exalted., signifies, that if thou art well disposed, thou hast 
 charity : if thou doest not well., sin lieth at the door., signifies 
 that if thou art not well disposed, thou hast not charity, but 
 evil. To thee is his desire., and thou rulest over him,., signifies 
 .tliat charity is desirous to 'be with thee, but cannot, because thou 
 wishest to rule over it. 
 
 362. Here the doctrine of faith is described, which is called 
 Cain., and which in consequence of separating faith from love, 
 separated it also from charity, the offspring of love. Wherever 
 there is any church, there exist heresies, because while men are 
 intent on some particular articles of faith, they give that the 
 precedence ; for such is the nature of man's thought, that 
 whilst he regards some one particular thing, he prefers it to 
 another, especially when his imagination claims it as a discovery 
 of his own, and when self-love and the love of the world excite 
 him. Every thing administers proof of his opinions, so that he 
 is ready to swear to their truth, although the}^ may be false. 
 Those who were called Cain., thus made faith essential rather 
 than love, and from thus living without love, both their self- 
 love, and the phantasy thence originating, became confirmed. 
 
 363. The nature of the doctrine of faith, which was denomi 
 nated CaiiK is evident from the description of it in this verse, 
 where it is -rated that charity was capable of being joined to 
 faith, but so that charity and not faith had the dominion. On 
 this account it is first said. If thou doest 'niell art not tJwu exalted f
 
 120 GENESIS. [Chap, iv 
 
 signifying, tl ,at if thou art well disposed, charity might be jDres- 
 ent with thee, for to do ivell signifies, in its internal sense, to 
 be well disposed, since good actions proceed from good dispo- 
 sitions. Action and will, in the primitive ages, were a one ; foi 
 by the action the will was seen, dissimulation being then un- 
 known. That to he exalted, is to be possessed of charity, ap 
 pears from what was said above concerning the countenance^ 
 where its elevation is shown to denote the pi-esence of charity^ 
 and its, falling the contrary. 
 
 364. In the second ])lace it is said, If thou doest not welly, 
 sin lieth at the door , by which is shown that if thou art not 
 well disposed, there is no charity present, but evil. That sin^ 
 whilst it lies at the door, is evil near at hand and desirous of 
 entering, nnist be obvious to every one ; for while there is no 
 charity, unmercifulness and hatred, and consequently all evil 
 exist. Sin in general is called the devil, who, with his crew of 
 internals, is ever at hand when man is destitute of charity ; and 
 the only means of driving away the devil and his crew from the 
 door of our minds, is love towards the Lord and our neighbor. 
 
 365. In the third place it is said. Unto thee is his desire, and 
 thou ridest over him ; by which is signified, that charity is will- 
 ing to abide with faith, but cannot do so because faith wishes to 
 rule over it, which is contrary to order. So long as faith seeks 
 to have the dominion, it is not faith, and only becomes tliis 
 when charity rules ; for charity is the principal of faith, as was 
 shown above. Charity may be compared to flame, which is the 
 essential of heat and light, for heat and light are thence derived ; 
 and faith, in a state of separation, may be compared to light, 
 which is without the heat of flame, when thei'e is light indeed, 
 but it is the light of winter, producing cold and death. 
 
 366. Verse 8. And Cain talked to Ahel his hrother : and it 
 came to j)ctss when they were in the field, that Cain rose up against 
 Ahel his hrother, and slew him. Cain^s talking to Ahel signifies 
 an interval of time. Cain, as was before stated, signifies faith 
 separate from love, and Ahel charity, the brother of faith, on 
 which account he is here twice called his hrother. K field rep- 
 i-esents whatever has respect to doctrine : and Cain's rising up 
 against Ahel his hrother, and slaying him, signifies, that faith 
 in its separate state extinguished charity. 
 
 367. It is unnecessary to confirm these explications by similar 
 passages from the Word, excejjt so far as to prove that charity 
 is the hrother of faith, and that a fidd signifies whatever has 
 respect to doctrine. That charity is the hrother of faith may 
 appear to every one who reflects upon the nature or essence of 
 faith. ^XviS, fraternity was represented by Esaii and Jacoh, and 
 was the ground of their dispute about the birthright and the 
 fiuperiority consequent on primogeniture. It was also repre- 
 sented by Pharez and Zarah, the sons of Tamar by Jiidah,
 
 304—368.] GENESIS. 121 
 
 (Genesis xxxviii. 28, 29, 30 ;) and by Ephraim and Mcmassehy 
 (Genesis xlviii. 13, 14;) and in both these, as well as in other 
 simihir instances, there is a dispute about priniogenitui-e, and 
 the dominion thence resulting. Each of these brethren, faith 
 and charity, is the otispring of the church. Faith is denomi- 
 nated a ma7i^ as Cain, in verse 1 of this chapter, and charity 
 is ca,lled his hrothei\ as in Isaiah xix. 2; Jeremiah xiii. 14; and 
 other places. The union of faith and charity is called the cove 
 nant of hrethren^ (Amos i. 9.) Similar to the signification oi 
 Cain and Abel, was that o^ Jacob and Esau^ as said above; for 
 that Jacob also was desirous of supplanting his brother E-<aa is 
 plain from Ilosea : ''Jehovah — will visit Jacob according to liis 
 ways: according to his doings will he recompense him ; he sup- 
 planted his brother in the womb," (xii. 2, 3.) J>ut that E^au, 
 ■or the char.tv represented by Esaa, should nevertheless at length 
 have the dominion, appears from the proj)hetical declaration 
 delivered by thuir father Isaac : " By thy sword shalt thuu live, 
 and shalt serve thy brother; and it shall come to pass, when 
 thou hast the dotiiinion^ that thou shalt break his yoke off tliy 
 neck," (Genesis xxvii. 40.) The church of the Gentiles, or the 
 new chui'ch, is also signified by Esau^ and the Jewish church 
 by Jacob I wherefore it is so often said, that the Jews should 
 acknowledge the Gentiles as brethren. The members of the 
 Gentile, or primitive church, called each other brethren fi'om 
 charity, and such as hear the word and do it are likewise denom- 
 inated brethren by the Lord, (Luke viii. 21.) Those who heai 
 are such as have faith ; those who do are such as have charity ; 
 but those who Ae«r, or say that they have faith, and do not^ or 
 have not charity, are not brethren., for the Lord likens them 
 unto fools, (Matt. vii. 24, 26.) 
 
 368. A field signifies doctrine, and consequently wdiatever 
 has reference to the doctrine of faith and charity, as is evident 
 trom the Word, as in Jeremiah : "O my mountain in \\\q, field., 1 
 will give thy powers and all thy treasures to the spoil," (xvii. 3.) 
 In this passage field signifies doctrine; powers and treasures 
 denote the spiritual riches of faith, or the things appertaining 
 to the doctrine of faith. Again, in the same prophet: "Will 
 the snow of Lebanon fail from the rock oi' my field f^ (xviii. 14.) 
 It is declared concerning Zion, when destitute of the doctrine 
 of faith, that she shall be ploughed like a /fW<:7, (Jerem. xxvi. IS ; 
 Micah iii. 12.) It is said in Ezekiel, " He took of the seed ot 
 the land, and planted it in a fiiiitful field,'''' (xvii. 5,) treating ot 
 the church and her faith ; for doctrine is called a field in con- 
 sequence of a field being the depository of seed. So again, in 
 tiie same prophet : " And let all the trees of the field know tiiat 
 I, Jehovah, bring down the high tree," (xvii. 24.) Ami in 
 Joel: "The field is wasted, the land mourn eth, for the corn is 
 wasted, the new wine is dried up, the oil languislie*:}'. Th^
 
 J 22 GENESIS. [Chap. iv. 
 
 kusbandmen are ashamed^ the harvest of the field is perished, — 
 all the trees of the field are withered," (i. 10, 11, 12.) Here 
 the field signifies doctrine, and trees represent knowledges, and 
 husbandraen worshippers. So in David; "The ^tZ^ shall be 
 joyful and all that is therein : then shall all the trees of the 
 wood sing," (Psalm xcvi. 12 :) where it is manifest the field 
 cannot be joyful, nor the trees of the wood sing ; and the ex- 
 pression must therefore denote something in man, which is, the 
 knowledges of faith. Again, in Jeremiah : " How long shall 
 the land mourn, and the herhs of qv ox j field wither?" (xii. 4,) 
 where it is also evident that neither the Umd nor the hei'hs of 
 the field can mourn^ but that the expressions relate to something 
 in man while in a state of vastation. A similar passage occurs 
 in Isaiah, "The mountains and the hills shall break forth before 
 3'ou into singing, and all the trees of the field shall clap their 
 hands," (Iv. 12.) The Lord also in his prediction concerning 
 the consummation of the age, calls the doctrine of faith afield: 
 " Then shall two be in the field : the one shall be taken, and 
 the other left," (Matt. xxiv. 40 ; Luke xvii. 36 ;) where by a 
 field is meant the doctrine of faith, whether true or false. On 
 account of the signification of the word fields whosoever receives 
 any of the seed of faith is called a field. Whosoever receives 
 the doctrine of faith is also -denominated a nian^ a church, and 
 the world. 
 
 369. Hence then it follows that Caiiv's rising up against his 
 hrother Abel, and slaying him, when they were in the field to- 
 gether, denotes that when both faith and charity took their 
 origin from the doctrine of faith, then faith separate from love 
 could not but disregard and thereby extinguish charity ; as at 
 the present day with those who maintain that faith alone saves, 
 without any work of charity, for in this very supposition they 
 extinguish charity, although they know, and confess with their 
 lips, that faith is not a saving faith, unless it be [grounded in] 
 love. 
 
 370. Verse 9. And Jehovah said to Cain, Where is Abel 
 thy brother f And he said, I know not, am I my brother^ 
 lieeper f By Jehovah's speaking to Cain, is signified a certain 
 interior perception dictating an inquiry as to charity, or his 
 hrother Abel. His reply, I know not, am I my brother's keeper f 
 signifies that he considered charity as nothing, and was un- 
 willing to be subservient to it, consequently, that lie altogether 
 rejected every thing of charity. Such at length became the 
 doctrine of those who were called Cain. 
 
 371. The most ancient people, by Jehovah's speaking under- 
 stood perception, for they knew that the Lord ^ave them the 
 faculty to perceive. This perception could continue no longer 
 than whilst love was the ruling principle. When love towards 
 the Lord, and neighborly love also as a consequence, ceased
 
 369—374.] GENESIS. 123 
 
 perception perished, for perception could only exist in the degree 
 that love remained. This perceptive faculty was peculiar to the 
 Most Ancient Church. When faith, however, became separated 
 from love, as in the people after the flood, and charity was 
 connnunicated through the medium of faith, then conscience 
 succeeded [in the place of perception], dictating to the mind, 
 although after a different mode. Of this, by the divine mercy 
 of the Lord, we shall speak at a future period. When conscience 
 dictates, it is in like manner said in the Word, that Jehovah 
 spealcs / because conscience is formed from what is revealed ana 
 made known from the Word : when the Word speaks, or dic- 
 tates, it is the Lord %oho speaks ', hence nothing is more common, 
 even at the present day, when treating on an}' matter of con- 
 science, or faith, than to say that the Lord says. 
 
 372. To he a keeper signifies to serve, like the keepers of the 
 gate, ur the keepers of the porch in the Jewish church. JFaith 
 is denominated the keeper of charity, from being thus as it 
 were its servant; but according to the principles of the doctrine 
 called Cam, as stated in the explanation of the seventh verse, 
 faith with them had the dominion. 
 
 373. Yerse 10. And he said., What hast thou done f The 
 voice of thy hrother''s Moods crieth to 'me from the ground. The 
 voice of thy hrother''s hloods^ signifies that violence had been 
 offered to charity ; the crying of hloods is the accusation of guilt, 
 and ground signifies a schism, or heresy. 
 
 37-1. The voice of hloods signifies that violence had been 
 oflered to charity, as is proved by various passages of the Word, 
 in which voice is put for whatever accuses, and hlood for every 
 kind of sin, and especially for hatred ; for whosoever bears 
 hatred towards his brother, kills him in his heart ; as the Lord 
 teaches, (Matt. v. 21, 22 :) " Ye have heard that it was said to 
 them of old time, thou shalt not kill., and whosoever shall kill 
 shall be in danger of the judgment ; but I say unto yuu, that 
 whosoever is angry with his brother without a cause, shall be in 
 danger of the judgment ; and whosoever shall say to his brother, 
 Raca, shall be in danger of the council ; but whosoever shall 
 say. Thou fool, shall be in danger of hell fire." By these ex- 
 pressions are meant different degrees of hatred, and hatred is 
 contrary to charity, and if it does not murder with the hand, 
 yet it does so in mind and by every possible method, being only 
 prevented from committing the outward act by external re- 
 straints. On this account every species of hatred is described 
 by the term hlood ^ as in Jeremiah : " Why trimmest ihow thy 
 way to seek love ? — Even in thy skirts is found the hlood of the 
 souls of the poor innocents," (ii. 33, 34.) And as hatred is 
 denoted by hlood., so likewise is every kind of iniquity, for liatred 
 is the fountain of all iniquities ; therefore we read in Hosea ; 
 " By swearing, and lying, and killing, and stealing, and com
 
 124 GENESIS. [Chap, iv 
 
 mittiiiw adultery, they commit robbery, and hJoods liave touched 
 hlooda / therefore shall the land mourn, and every one that 
 dwelleth therein shall languish,'' (iv. 2, 3.) And in Ezekiel 
 (Ixxii. 2, 3, 4, 6, 9), where he is speaking of unmercifulness, 
 " AVilt thou judge the city of hloods f yea. thou shalt show her 
 all her abominations. — The city sheddeth hloods in the midst ol 
 it : — Thou art become guilty in thy hlood that thuu hast shed." 
 Again, in the same prophet: "The land is full of the judg- 
 ment of hloods^ and the city is full of molence^'' (vii. 23.) And 
 in Jeremiah: "For the sins of the prophets of Jerusalem, and 
 the iniquities of her priests, that have shed the blood of the just 
 in the midst of her, they wander as blind men in the streets, 
 they have polluted themselves with Mood^'' (Lament, iv. 13, 14.) 
 And in Isaiah : " When the Lord shall have washed away the 
 filth of the daughters of Zion, and shall have pui-ged tlie hloods 
 of Jerusalem frojii the midst thereof, by the spirit of judgment, 
 and by the spirit of burning," (iv. 4.) And again : " Your 
 hands are defiled in hlood and your fingers in iniquity^'''' (lix. 3.) 
 And in Ezekiel, speaking of the abominations of Jerusalem, 
 which are called hloods : " I passed by thee, and saw thee polluted 
 in thine own hloods^ and I said unto thee, Live in thy hloods, 
 yea, I said unto thee, Live in thy hloods,'''' (xvi. 6, 22.) The 
 unmercifulness and hatred of the last times are also described by 
 hlood m the Eevelation, (xvi. 3, 4.) The term hloods is employed 
 in the ])lural number, because every thing that is unjust and abom- 
 inable flows from hatred, as all that is good and holy does from 
 love. Whosoever indulges in hatred towards his neighbor 
 would murder him if he could, and indeed does murder him by 
 every method in liis |)()wer; and this is to offer violence to him, 
 which is here proper! v represented by the voice of hloods. 
 
 375. A voice cr;jing, and the voice of a cry, are common 
 forms of expression in the Word, and are applied to every case 
 where there is any noise or disturbance, or any thing that infests 
 and is troublesome, yea, and even where there is rejoicing (see 
 Exod. xxxii. 17, 18 ; Zeph. i. 9, 10 ; Isaiah Ixv. 19 ; Jerem. xlviii. 
 3.) In tlie present passage it denotes accusation. 
 
 376. Hence then it follows, that the crying of hloods sig- 
 nifies the accusation of guilt, for those who use violence are 
 guilty, as it is written in David, " Evil shall slay the wicked, and 
 the haters of the righteous shall be guilty,^'' (Psalm xxxiv, 21.) 
 And in Ezekiel : "Thou [city] art become guilty by the hlood 
 which thou hast shed," (xxii. 4.) 
 
 377. We liave before seen that afield denotes doctrine, and 
 as the ground is that out of which a field is foi-med, so ground 
 here signifies a schism or heresy. Man himse.f is called ground 
 and a field, in consequence of the truths or falses which are 
 4(mn \\\ him, for it is by virtue of his reception of these that he 
 'a a man. He is a good and a true ?nan by reason of the goods
 
 »7^ 380.] GENESIS 125 
 
 ;in<l truths which he receives, and an evil and a false man by 
 iidmitting what is evil and false. He who is i)i-incipled in any 
 paiticular doctrine or heresy is said to be of tiiut denomination, 
 and so in the passage before us, the term ground is used to de- 
 nore the schism or heresy in man. 
 
 378. Verse 11. And now art thou cursed from the ground^ 
 which hath opened its mouth to receive thy hrother''s Ijloodhfrom 
 thy hand. Cursed, art thou from, the ground., signifies that Hl 
 had turned himself away from good ; lohich Jiath opened its mouthy 
 signifies the teaching of tiie heresy ; and to receime thy hrother''s 
 hloodsfrom thy Jiand^ represents the violence offered to ciuirity 
 which he destroyed. 
 
 379. This signification of tiiese latter expressions has been 
 just demonstrated, and that to he cursed is to be averse to good 
 was shown at n. 245. Iniquities and abominations, or hatreds, 
 are the things which avert man from heaven, and cause him tu 
 look downward only towards C(.»rporeal and terrestrial things, 
 and thereby towards those whicii are infernal. This takes i)lace 
 when charity is banished and extinguished, for then the bond 
 which connects the Lord with man is severed, since only charity, 
 or love and mercy, are what conjoin us with Ilim. Faith alone, 
 or faith without charity, is a nothing, being mere knowledge, 
 such as the infernal crew themselves may possess, and by which 
 they can craftily deceive the good, and feign themselves angels 
 of light, like wicked ])riests, who in their discourses from tlie 
 pulj)it are often influenced by an apparent zeal for i)iety, although 
 nothing is further from their heart than that which proceeds 
 from tiieir lips. Can any one be so weak as to imagine that 
 mere faith alone abiding in the memory^ or the thought thence 
 derived, can be of any avail, since all know, by personal ex- 
 perience, that no expressions and declarations of assent are held 
 in any estimation which are not supposed to be grounded in the 
 will or intention? for it is the will and intention which delights, 
 and conjoins one man with another. The will constitutes the 
 real man, and not the thought or speech which he does not will : 
 for every one derives his })articular nature and disposition from 
 the loill., because that communicates its character to the whole 
 man. If, however, any one thinks what is good, the essence of 
 faith, which is charity, is also within the thought, since it in- 
 cludes the %mll of good; but if he says that he thinks what is 
 good, and y^et lives an evil life, it is impossible he can will any 
 thing but evil, and he is, consetjuently, destitute of real faith. 
 
 380. Verse 12. When thou tillest the gnmnd., it shall not 
 lienceforth yield unto thee its strength / a fugitive and avagaband 
 shall thou he in the earth. To till the ground signifies to culti- 
 vate this schism or heresy, and its 7iot yielding its strength to 
 thee^ signifies that it is barren. To he a fugitive and a vagahond 
 m the ea/rtK is not to know what is n'ood and true.
 
 126 G-EN ESIS. [Chap. iv. 
 
 381. To till the gi'0U7id means to cultivate this schism or 
 heresy, as appears from the signification of ground^ of winch 
 we have jnst now spoken ; and its not yielding its strength de- 
 notes its barrenness, as is evident both from what was said con- 
 cerning ground^ and from the words themselves, as well as from 
 this consideration, that those who jDrofess faith without charity 
 profess no faith, as was said above. 
 
 382. To he a fugitive and a vagabond in the earthy signifies 
 not to know what is good and true, as is evident from the sig- 
 nification of wandering and fleeing away in the Word ; as in 
 Jeremiah: "The prophets and priests — wander as blind men in 
 the streets, they have polluted themselves in blood," (Lam. iv. 
 13, 1-1.) In this passage, proj^hets are those who teach, and 
 priests, those who live accordingly ; to wander as hlind men in 
 the streets is not to know what is true and good. In Amos: 
 "A part of the field was rained upon, and the piece of the field 
 whereupon it rained not withereth. So two or three cities shall 
 wander unto one city to drink the waters, and they shall not be 
 satisfied," (iv. T, 8.) Here, by t?ie piece of the field on whith it 
 rained^ is signified the doctrine of faith originating in charity ; 
 and by the part or glebe on which it did not rain^ the doctrine of 
 faith destitute of charity. To wander to drink the waters likewise 
 means to seek after truth. In Hosea: " Ephraim is smitten^ 
 their root is dried up, they siiall bear no fruit. My God ^\■il] 
 cast them away, because they did not hearken unto him : 
 and they shall be wanderers among the nations," (ix. 16, 17.) 
 Ephraim here denotes the understanding of truth, or faith, 
 because he was the first-born of Joseph / the root which was dried 
 up represents charity in a state of unfruitfulness ; loanderevs 
 among the, nations are those who do not know what is true and 
 good. In Jeremiah: " Go up against Arabia, and spoil the sons 
 of the east. — Flee^ wander ye afar oft": the inhabitants of Hazor 
 have let themselves down into the deep for a habitation," (xlix. 
 28, 30.) Arabia and the sons of tlie east^ signify the possession 
 of celestial riches, or of the things relating to love, which, when 
 spoiled [vastated], are said to flee ^ and wander^ or to be fugitives 
 and vagabofiids^ because they no longer do good. Of the inhabit- 
 ants of Hazor ^ or such as possess spiritual riches, which belong 
 to faith, it is said tiiat they let tJiemselves down into the deep, or 
 perish. And in Isaiah : "■ All thy rulers wander together : they 
 are bound before the bow — they have fled from far," (xxii. 3,) 
 sjjcaking of the valley of vision, or the phantasy, that faith can 
 be communicated without charity. Hence appears the reason 
 why it is said, in the subsequent verse (14), that he who pro- 
 fesses faith without charity, is a fugitive and a vagahond^ or 
 ignorant of the gO(jd and the true. 
 
 383. Verse 13. And Cain said unto Jehovah^ Mine iniquOy 
 ♦o too great to be removed. Cain's speaking to Jehovah signifies
 
 881— 390.J GENESIS. 127 
 
 the acknowledgment that lie was i.i evil, induced by some in 
 lernal torment ; and his hiiqiilt;/ being too great to he r<^inovecl, 
 Bignities the state of desperation thereby occasioned. 
 
 384. Hence it appears, that some remains of good were stih 
 left in Cain ; but all the good of charity afterwards perished, a^ 
 is evident irom what is said of Laniech, (verses 19, 23, 24.) 
 
 385. Verse 14. Behold,, thou hast driven 7ne out this dm 
 frotn the faces of the ground,, and from thy faces shall I he lad , ' 
 a/iul I shall he a fugitive and avagahond 171 the earth ; and it shall 
 come toj)ass, that every one thatfindeth me sh,all slay me. To he 
 driven from the faces of the ground^ signifies to be separated 
 from every truth of the church, and to he hid from thy faces,, 
 signifies to be disjoined from every good of faith grounded in 
 love. To he a fugitive and a vagabond in the earth,, is to be 
 ignorant of tiie true and the good, and that every one finding 
 him would slay him,, signifies that every evil and every false 
 would destroy him. 
 
 386. To he driven from the faces of the ground,, is to be sepa- 
 rated from every truth of the church, as is evident from the sig- 
 uification of ground,, which, in a genuine sense, is the church, 
 or the man of the church ; and hence, whatever the church pro- 
 fesses, as was shown above. The sense of a word necessarily 
 varies with the subject treated of, and, therefore, those persons 
 even who profess the pernicious doctrine, or schism, or heresy, 
 of faith alone, are also called ground. To he driven from the 
 faces of the ground,, here, however, signifies to be no longer 
 i)rincipled in the truth of the church. 
 
 387. To he hid from thy [the Lord'' s\ faces,, is to be disjoined 
 from every good of the faith derived from love, as is evident 
 from the signification of the faces of Jehovah. The face of 
 Jehovah,, as has been before demonstrated, is mercy, from which 
 proceeds all the goods of faith grounded in love, and therefore, 
 the goods of faith are here signified by YiSs, faces, 
 
 388. To he a fugitive and a vagcdjond in the earth,, means, as 
 stated before, to be ignorant of the true and the good. 
 
 389. That every one finding him would slay him,, signifies 
 that every evil and false would destroy him, is a consequence of 
 what has been said : for when man deprives liimself of charity, 
 he separates himself from the Lord, since it is charity, or 
 neighborly love, and mercy alone which join man to the Lord. 
 Where there is no charity, there is disjunction, and where there 
 is disjunction, man is left to himself, or to his proprium '^ and 
 then whatever he thinks is false, and whatever he wills is evil. 
 These are the things which slay man, or cause him to have 
 iiothina; of life remainino:. 
 
 390. Those who are in evil and the false are in continual 
 dread of being slain, as is thus described by Moses: "Your 
 land shall be a desolation, and your cities a waste — and upon
 
 128 GE^^ESIS. [CuAP. IV 
 
 them tliat are left of jou I will seud 'a. faintnesb into their hearts 
 in the land of tiieir enemies, and the sound of a shaken leaf 
 shall chase them^ and they shall flee as fleeing from a sword^ and 
 they shall fall when none pursueth. And they shall fall one upon 
 his brother, as it were before a sword, when none pursueth," 
 (Levit. xxvi. 33, 36, 37.) In Isaiah: "The treacherous dealers 
 deal treacherouslj, yea, the treacherous dealers deal very treach- 
 erously. And it shall come to pass, that he who fleeth from the 
 noise of the fear shall fall into the pit, and he that cometh up 
 out of the midst of the pit shall be taken in the snare. The 
 transgression [of the earth] sliall be heavy upon it, and it shall 
 fall, and not rise again," (xxiv. 16—20 "i In Jeremiah : " Be- 
 hold, I will bring ^fear upon thee — from all those that be about 
 thee; ye shall be driven out every man right forth, and none 
 shall gather up him that wa7idereth,^^ (xlix. 5.) Again, in Isaiai» : 
 " We will flee upon the horse ^ therefore shall ye flee • and^ ITt 
 will ride upon the swift ; theref&re shall they that pursue you he 
 swift. One thousand shall flee at the rebuke of one / at the rebuke 
 ufji/ve shall yeflee^''"' (xxx. 16, 17.) In these and other passages 
 of the Word, those who are principled in the false and in evil 
 are described as fleeing^ and as m fear of being slain y for as 
 every one, whose mind is so perverted, hates his neighbor, 
 and hence each is desirous of slaying every other, therefore they 
 are in continual dread from the consciousness of having no one 
 to protect them. 
 
 391. The state of evil spirits in the other life shows most 
 clearly that those who are principled in evil and the false are 
 afraid of everybody. Those who are utterly destitute of charity 
 wander about, and flee from place to place. \Vhate\er direction 
 they take, when they come to societies of spirits, their quality 
 is immediately discovered by the faculty of perception common 
 to all in the other life, and they are not only driven away, but 
 likewise severely punished ; and this would be extended eve-n to 
 the destruction of lite were it pof:^sil)le, evil s{)irits being espe- 
 cially delighted when punishing and tormenting one another, 
 for in this consists their most excpiisite joy. It has heretofor'j 
 been unknown that all this is grounded in the very nature ol 
 evil and the false, for whatsoever any person desires for anothei 
 falls upon himself; hence evil and the false bring upon them- 
 selves their own ])unishnicnt, and con8e(|uently the dj-ead ol 
 injury. 
 
 3U2. Yerse 15. And Jehovah said unto Jiim., Tlierefore who- 
 soever slayeth Cain., vengeance sliall he taken on liini, sevenfold. 
 And Jehovah set a niark upon Cain., lest any one flnding him 
 should smite him. By vengeance being taken sevenfold on every 
 one who slays Cain., is signified, that faith in its state of sepa- 
 ration was to be held sacred ; and JehovaJCs setting a mark upon 
 (hin,iest ti.ny flnding him should smite him., shows that tlie
 
 391 -395.] vtENESIfe. 129 
 
 Lord distinguished faith in a particular mai.iier, t/iat it might 
 be preserved. 
 
 393. Before we proceed to elucidate the internal sense of 
 the words before us, it may be expedient to state some })articu- 
 lars respecting faith. The Most Ancient Church acknowledged 
 no faith but that which originated in lo\'e, and its members 
 were unwilling even to mention the word faith, because they 
 enjoyed a perception, by means of love from the Lord, of every 
 thing appertaining to it. Such also are the celestial angels of 
 whom we have spoken above. As it was, however, foreseen 
 that mankind could not continue in this state, but that they 
 would sej^arate faith from love towards the Lord, and make it 
 a distinct doctrine, it was therefore provided that faith might 
 be separated, yet in such a mode as that by its means, or by 
 the means of the knowledges of faith, men should still receive 
 charity from the Lord. Thus knowledge or hearing was to pre- 
 cede, and by this a way was to be opened for the impartation 
 of charity, or neighborly love and mercy from the Lord. 
 Hence charity was not only to be inseparable from faith, but 
 was also to be its principal, and then instead of the perception 
 which the Most Ancient Church enjoyed, conscience succeeded; 
 and as this was procured by faith adjoined to charity, it dictated, 
 not what is true, but that such and such things are true because 
 the Lord has spoken them in his Word. The churches after 
 the flood were for the most part of this character, as also the 
 primitive or first church after the Lord's advent, and by this 
 r!ie spiritual are distinguished from the celestial angels. 
 
 394. Now as this was foreseen, and provision made in con- 
 sequence, to secure mankind from perishing by eternal death, 
 therefore it is here declared that 7ione should do violence to Cain^ 
 by whom is signified faith separate from charity, and further 
 that a mark was set upon him^ which means that the Lord 
 distinguished faith in a particular manner, in order to secure its 
 preservation. These are arcana which have been hitherto un- 
 discovered, and are referred to by the Lord in what he said 
 respecting marriage, and eunuchs, in Matthew : " There are 
 some eunuchs who were so born from their mother's womb; and 
 there are some eunuchs who were made eunuchs of men : 
 and there be eunuchs who have made themselves eunuchs foi: 
 tlic kingdom of heaven's sake. He that is able to receive it 
 let him receive it," (xix. 12.) The subjects of the celestial 
 marriage are denominated eunuchs ; those horn from the womb 
 are such as resemble the celestial angels ; those made of men^ 
 such as are like the spiritual angels ; and those made so of them- 
 selves^ are similar to angelic spirits, bbing not so much influ- 
 enced by charity as by obedience. 
 
 395. The sevenfold avenging of every one who slays Cain^ 
 biguifles that faith in its state of separation should be held
 
 130 GENESIS. [Chap. iv. 
 
 Bacred and inviolable, as is evident from the signification of 
 Cain^ which denotes faith separate from charity, and from the 
 number seven^ as relating to what is holy. Tlie number seven 
 was esteemed holy, as is well known, by reason of thf six days 
 of creation^ and of the seventh^ which is the celestial man, in 
 whom is peace, rest, and the sabbath. Hence this number 
 occurs so Irequently in the rites of the Jewish church, and is 
 everywhere held sacred, and hence also times were distinguished 
 into seven^ both the greater and the lesser intervals, and were 
 called weeks [septhnancB]. The greater intervals of time till 
 the coming of the Messiah, are spoken of in Daniel, (ix. 24, 25,) 
 and the time of seven years^ is called a week [septimana] by 
 Laban and Jacob, (Gen. xxix. 27, 28.) Indeed wheresoever the 
 number seven occurs, it is esteemed holy. Thus we read in 
 David : '• Seven times a day do I praise thee," (Psalm cxix. 164.) 
 And in Isaiah : " The light of the moon shall be as the lio;ht of 
 the sun, and the light of the sun shall be seven-fold^ as the 
 light of seven days," (xxx. 26 ;) where the sun denotes love, 
 and the moon faith proceeding from love, which at that ])eriod 
 should be as love. As man passes through six distinct states of 
 regeneration, previously to entering upon the seventh^ or that of 
 the celestial man, so also the times of his vastalion are distin- 
 guished, before the entire separation of every thing celestial 
 takes place. This was represented l)y the several captivities of 
 the Jews^ and by the last^ or the Bahylonish captivity^ which 
 lasted seventy decades^ or seven years^ and the expression occurs 
 several times that the earth rested on its sahhaths. Like- 
 wise by what is said of Xebuchadnezzar in Daniel : " His heai't 
 shall be changed from a man, and a beast's heart shall be given 
 unto him, and seven times shall pass over him," (iv. 16, 29.) 
 It is written of the vastation of the last times in John : " I saw 
 another sign in heaven, great and marvellous, seven angels, 
 having the seven last ])higues," (Kev. xv. 1, 8 ;) and that the 
 Gentiles should tread the holy city under foot forty and tmo 
 months^ or six times seven,'''' (Rev. xi. 11.) And again : " I saw — 
 a book written within, and on the back side sealed with seven 
 seals," (Rev. v. 1.) For the same reason the severity and aug- 
 mentations of punishment were expressed by the number seven ^ 
 as in Moses : '' If ye will not yet for all this hearken unto me, 
 then I will punish you seven times more for your sins," (Lev. 
 xxvi. 18, 21, 24, 28.) And in David : "Render unto our neigh- 
 bt.»rs sevenfold into their Ijosoms," (Psalm Ixxix. 12.) Now as 
 faith was to l)e held sacred and inviolal)le, that it might serve 
 to inti'oduce charity, it is said, that w]ioy.o<ver s/oould slay Cain, 
 vengeance should he taken on him sevenfold. 
 
 396. JehovaKs setting a mark on Cain, lest any one should 
 mmte him, signifies that the Lord distinguisiied faith in a par- 
 ticular uianiier i'oi- its pre^'rvation, as is evident from the si^-Difi
 
 396—398.] GENESIS. 131 
 
 cation of a marl'., and oi' setting a mark on any one, as a means 
 of distinction. Thus in Ezekiel : "Jehovah said unto him, Go 
 thi'oui>;h the midst of the city, through the midst of Jerusalem, 
 and set a nia/rk upon the foreheads of the men sighing and 
 groaning for all the abominations — thereof," (ix. 4;) where by 
 marking their foreheads^ is not meant to draw a tnarh or line 
 upon the front part of their heads, but to distinguish them from 
 others. In like manner it is written in John, that the locusts 
 should hurt " oidy those men who had not the seal of God on 
 their foreheads," (Rev. ix. 4 ;) where \)Q\Vi^^ sealed means to be dis- 
 tinguished. A tnarli, is also called a character in the same book : 
 " To put a character on the hand and on the foreheads," (Rev, 
 xiii. 18.) The same thing was represented in the Jewish church 
 by hinding the first and great commandment on the hand and 
 on the forehead, thus alluded to by Moses : " Hear, O Israel, 
 Jehovah our God is one Jehovah ; thou shalt love Jehovah thy 
 God with all thy heart, and with all thy soul, and with all thy 
 strength, and thou shalt hind these words for a sign upon thy 
 hand, and let them be 2^^ frontlets between thine eyes," (Deut. vi. 
 4 — 8 ; xi. 13 — 18.) This representative rite was directed that they 
 might distinguish the commandment respecting love above every 
 other, and hence the signification of marking the hand and the 
 forehead becomes manifest. So in Isaiah : "It shall come that 
 I will gather all nations and tongues ; and they shall come and 
 see my glory ; and I will seta sign among them," (Ixvi. 18, 19.) 
 And in David : " O turn unto me, and have mercy upon me, 
 give thy strength unto thy servant, and save the son of thy 
 handmaid. Set upon me a token for good, that they who hate 
 me may see it, and be asliamed," (Psalm Ixxxvi. 16, 17.) From 
 these citations the meaning of a mark is evident : let none there- 
 fore imagine that a nuirk was set upon any particular person 
 denominated Cain, for the Word in its internal sense I'elates cir- 
 cumstances of an altogether ditferent kind from tiiose spoken of 
 in the letter. 
 
 397. Verse 16. And Cain went out fronn the faces of Jehovah^ 
 and dwelt in the land of Nod, towards the east of Eden. CairCs 
 going Old from the faces of Jehovah &\ir}\\^Q& his separation from 
 the good of faith grounded in love : his dioelling m the land (f 
 Nod, his residence beyond the influence of the true and the 
 good, and towards the east of Eden, is near the intellectual 
 mind, where love previously had its abode. 
 
 398. To go out from the faces of Jehovah signifies separation 
 from the good of faith grounded in love, as may be seen in the 
 explication of verse 14. To dwell in the land of Nod, is to 
 reside beyond the limits of the good and the true, as appeare 
 from the signification of the word Nod, which is to be a vaga- 
 bond and fugitive; and that to b>' a vagahond and a fugitive 
 is to be deprived of the true and the good, may be seen above.
 
 132 GENESIS. [Chap. iv. 
 
 Towards the east of Eden signifies near the intellectual mind, 
 where love had previously reigned, and also Jiear the rational 
 mind, which had been formerly under the government of charity, 
 as is evident from what has been said of the signiiication of the 
 east of Eden ^ namely, that the east is the Lord, and Eden love 
 With the men of the Most Ancient Church, the mind, consist 
 ing of the will and the understanding, was a one ; for the will 
 was their all in all, because the understanding was from theAvill. 
 They made no distinction between love which is of the will, and 
 faith which is of the understanding, for love was their all, and 
 faith proceeded from love. When, however, fait\i came to be 
 separated from love, as was the case w4th those who were called 
 6'a^Vl, the wall had no longer any rule ; yet, since the understand- 
 ing regulated the mind instead of the will, or faith instead of 
 love, it is said, that he dwelt towards the east of Eden / for, as 
 was just now observed, faith was distinguished, or had a mark 
 set upon it^ that it might be preserved for the use of mankind. 
 
 399. Verse 17. And Cain 'kiiew his wife^ and she conceived 
 and hare Enoch / and he was hiiilding a dty^ and called the name 
 of the city after the name of his son, Enoch. Cain's knowing 
 his wife, and her conceiving, and hearing Enoch, signifies that 
 this schism, or heresy, produced another from itself, denominated 
 Enoch. By the city which he huilt, is signified every doctrinal 
 and heretical principle thence derived, and because the schism 
 or heresy was denominated Enoch, it is said that the name of 
 the city was called after the name of his son, Enoch. 
 
 400. Cain's knowing his wife, and her conceiving and hearing 
 Enoch, signifies that this schism, or heresy, gave rise to another, 
 as is evident from what has been previously said, as well as from 
 what is stated in the first verse respecting Adam, and Eve his 
 wife pi'oducing Cain. The subsequent conceptions and births, 
 both of the church and of heresies, had their genealogy insti- 
 tuted, as being similar in their mode of propagation, for many 
 heresies as w'ell as churches spring from one. 
 
 401. That it was a heresy, and every heretical doctrine be- 
 longing to it, which was here denominated Enoch, is in some 
 degree demonstrable from the word Enoch, wdiich signifies in- 
 struction thence beginning or originating. 
 
 402. The city which he hvilded, signifies all the doctrinal and 
 heretic'ii! opinions derived from that heresy. This is shown by 
 every | assage of the Word in which the name of any city occurs ; 
 for in none of them does it ever mean a city [merely] but always 
 fiouiethiMg doctrinal or heretical also. The angels are altogether 
 ignorant of what a city is, and of the name of any city j since 
 they neither have nor can have any idea of a city, in consequence 
 of their ideas being spiritual and celestial, as was shown above, 
 whence they perceive only what a city and its name signify 
 Tlius by the holy city, which is also called the holy Jeriisalem^
 
 899-402.] GENESIS. 133 
 
 nothing else is understood but the kingdom of the Lord in 
 genei-al, or in each individual in particular, who is a subject 
 thereof. The city and moimtain of Zion also are similarly under- 
 stood ; the latter denoting the celestial [principle] of faith, and 
 the former its spiritual [principle]. The celestial and spiritual 
 [principle] itself is also described by cities^ palaces^ houses^walls^ 
 foundations of walls^ rai/ijmrts, (jates^ lars^ and the temple in 
 tJu^ midst ; as in Ezekiel xlviii., in Revelation, xxi. 15, to the 
 end, where it is also denomiiuited the Holy Jerusalem^ verses 2, 
 10, and in Jeremiah xxxi. 38. In David it is called " the city 
 of God, the holy place of the tabernacles of the Most High," 
 (Psalm xlvi. 4;) in Ezekiel, "Me city, Jehovah there," (xlviii. 
 35,) of which it is written in Isaiah, "The sons of the stranger 
 shall build thy walls, — all they that despised thee shall bow 
 themselves down at the soles of thy feet, and they shall call thee 
 the city of Jehovah, the Zion of the Holy One of Israel," (Ix. 
 10, 14.) In Zechariah : " Jerusalem shall be called the city of 
 truth, and the mountain of Zion, the mountain of holiness," 
 (viii. 3 ;) where the city of truth, or Jerusalem, signifies the 
 s})iritual, and the mountain of holiness, or of Zion, the celestial 
 things of faith. As the celestial and spiritual things of faith 
 are represented by a city, so also are all doctrinals signified by 
 the cities of Jndah and of Israel, which, according to their 
 names, denote respectivel}' some particular doctrine, but what, 
 can only be known by means of the internal sense. As doc- 
 trinals are represented by cities, so also are heresies, and in 
 this case every particular city, according to its name, signifies 
 some particular heretical opinion. At present we shall only show 
 from the following passages of the Word, that a city in general 
 signifies something doctrinal, or a heresy. Thus we read in 
 Isaiah, " In that day there shall be five cities in the land of 
 Egypt speaking with the lip of Canaan, and swearing to the 
 Lord of hosts; one shall be called the city Heres," (xix. 18;) 
 where the knowledge of spiritual and celestial things at ti)e time 
 of the Lord's coming is being treated of So again, when treat- 
 ing of the valley of vision, or of phantasy : " Thou art full of 
 stirs, a tumultuous city, a joyous city^'' (xxii. 2.) In Jeremiah, 
 speaking of those who are in the south, or in the light of truth, 
 and who extinguish it: " The ciWes of the south shall be shut 
 up, and none shall open them," (xiii. 19.) Again : " Jehovah 
 hath purposed to destroy the wall of the daughter of Zion ; 
 therefore he maketh the rampart and the wall to lament ; they 
 languished together. Her </a.^es are sunk into the ground; he 
 hath destroyed and broken her bars,'''' (Lament, ii. 8, 9 ;) where 
 any (.>ne may see that by a wall, a ramjjart, gates, and bars, 
 doctrinals only are to be understood. Again, in Isaiah : " This 
 song shall be sung in the land of Judah ; " "We have a strong 
 city; salvation will a-p-point walls and bulwarks; open ye the
 
 134 . GENESIS. [Chap. iv. 
 
 gate»^ that the rigliteous nation which keepeth the truth may 
 €uter in," (xxvi. 1, 2.) Again: "I will exalt thee, I will praise 
 thy name, — for thou hast made of a city a heap, of a defenced 
 city a ruin : a palace of strangers to be no city ; it shall never 
 be built. Therefore shall the strong people gloritj thee, the 
 city of the terrible nations shall fear thee," (xxv. 1, 2, 3,) in 
 which passage there is no reference to any particular city. In 
 the prophecy of Balaam : " Edom shall be a possession. Out 
 of Jaojb shall come he that shall have dominion, and shall 
 destroy him that remaineth of the city^'' (Numb. xxiv. 18, 19 ;) 
 where it must be plain to every one, that the word city does not 
 signify a city. Again, in Isaiah : " The city of emptiness is 
 broken down ; every house is shut up, that the cry for wine in 
 the streets cannot enter," (xxiv. 10, 11 ;) where the city of empti- 
 ness represents the vanities of doctrine, and streets signify here, 
 as elsewhere, the falses or truths which belong to the city. In 
 John, when " the seventh angel poured out his vial — the great 
 city was divided into three parts, and the cities of the nations 
 fell," (Rev. xvi. 17, 19.) That the great city represents heretical 
 doctrine, as do also the cities of the nations.^ must be obvious to 
 every one. It is stated that the great city was the woman whom 
 he saw (xvii. 18), and woman denotes the church, as was shown 
 above. 
 
 403. Hence the signification of a city becomes evident. 
 However, as all things are here connected together historically, 
 it must necessarily appear to those who abide in the sense of 
 the letter, that Cain builded a city which was called Enoch, 
 although, from the same literal interpretation, they would sup- 
 pose that the earth was then populous, notwithstanding Cain 
 was only the first-born of Adam, in consequence of regarding 
 the succession of events here related historically. But, as we 
 observed above, the most ancient people were accustomed to 
 arrange all events by means of rej^resentative images in an his- 
 torical form ; and they were particularly delighted with this 
 style of composition, because it gave to all the circumstances 
 related an appearance of life. 
 
 404. Verse 18. A^id unto Enoch loas })orn Irad ; and Irad 
 begat Mehujael., and Mehujael legat Methusael., and Methusael 
 hegat Lamech. All these names signify heresies derived from 
 the first, which was denominated Cain ; but as there is nothing 
 extant respecting them, exce))t the names, it is unnecessary to 
 say any thing about them. From the derivations of the names 
 themselves something might be gathered ; for example, Irad 
 means to descend from a city., thus from the heresy denominated 
 Enocii, and this might be pursued furtiier. 
 
 405. Verse 19. A^id Lamech took unto him two wives ; the 
 name of the one was Adah., arid the name of the other ZtUah. 
 By Zam,ech, who is the sixth in order from Cain, is signified vas-
 
 403—409.] GENESIS. 135 
 
 tntion, in cunbequence of there bein<^ no longer any faith. By 
 Jtis two wives the eomnienceinent of a new church is represented, 
 Adah being the mother of its celestial and spiritual things, and 
 ZJllah the mother of its natural things. 
 
 4(tG. Lamech denotes vastation, or the destitution of faith, 
 as may be shown from the following verses, 23, 24, in which it 
 is said, that he sleio a man to Ms loounding^ and a little child to 
 his h^tiising j for there, by a man is meant faith, and by a little 
 child^ charity. 
 
 407. The state of a church in general is this. In process of 
 time it departs from the true faith until it comes at length to be 
 entirely destitute of faith, when it is said to be vastated. This 
 was the case with the Most Ancient Church amongst those who 
 were called Cainites^ and also with the Ancient church after the 
 flood, as well as with that of the Jews. At the time <if the 
 Lord's advent, this last was in such a state of vastation that they 
 knew nothing of the Lord, as being about to come into the 
 world for their salvation, and they knew still less respecting 
 faith in him. Such is also the case with the primitive Christian 
 church, which at this day is so comjiletely vastated, that there 
 is no faith remaining in it. There always, however, renuiins 
 «onie nucleus of a church, which those who are vastated as to 
 faith do not acknowledge ; and thus it was with the Most Ancient 
 Church, of which a remnant existed until the tloctd, and con- 
 tinued after that event. This remnant of the Church is called 
 Noah. 
 
 408. When a church becomes so vastated, that faith no 
 longer exists, then a new^ church first commences, or a new 
 light shines forth, which in the Word is called morning. The 
 reason why a new light or tnoriiing does not shine forth until the 
 former is vastated, is, because the truths of faith and the goods 
 of charity are commingled with what is profane ; and so long as 
 they remain in this state, it is impossil)le for any light or charity 
 to be insinuated, since the tares destroy the good seed. A¥hen, 
 however, there is no faith, faith can be no longer profaned, 
 because men do not believe what is declared unto them ; and 
 those who do not acknowledge and believe, but only know the 
 truth, are, as was observed above, incapable of ])rofaning it. 
 This is the situation of the Jews at the present day, for in con- 
 sequence of living amongst Christians they must necessarily be 
 aware that the Lord is acknowledged by Christians to be the 
 Messiah whom they have expected, and still continue to expect ; 
 but yet they cannot profane this truth because they do not ac- 
 knowledge and believe it ; it is also the same with the ]\[ohamme- 
 dans and Gentiles who have heard of the Lord. It was for tliis 
 reason that the Lord did not come into the world until the Jew- 
 ish church acknowledged and believed nothing. 
 
 409. It was similar with tln' heresv denominatetl (Jain.\s\\\vh
 
 136 GENESIS. [Chap. iv. 
 
 in process of time was vastated, for although it acknowledged 
 love, jet it made faith the ])riiicipal, and preferred it to love. 
 The heresies thence dei'ived wandered by degrees still further, 
 and Lamech^ who was the sixth in order, altogether denied even 
 faith. When this time had arrived, a new light, or morning, 
 shone forth, and became the new church, here named Adah 
 and Zillah^ who are called the wives of Lamech. Those are said 
 to be the wives of Lamech^ who possessed no faith, just as the 
 internal and external church of the Jews, who themselves had 
 no faith, are also called wives in the Word ; this being repre- 
 sented by Leah and Rachel^ the two wives of Jacob, — Leah 
 representing the external church, and Ltachel the internal. 
 These churches, although they appear like two, are yet only 
 one ; for the external or representative, separate from the in- 
 ternal, is but as something idolatrous, or dead, whilst the 
 internal, together with the external, constitutes a church, and 
 that one and the same, as Adah and Zillah here described. As, 
 however, Jacob and his jiosterity, like Lamech^ had no faith, 
 the church could not remain with them, but was transferred to 
 the Gentiles, who lived not in infidelity but in ignorance. The 
 church rarely, if ever, abides with those who during their vasta- 
 tion are in possession of truths, but is transferred to those who 
 know nothing of truths, for these latter embrace the faith much 
 more easily than the former. 
 
 410. Vastation is of two kinds ; first, of those who know 
 and do not wish to know, or who see and do not desire to see, 
 like the Jews of old, and the Christians of the present day; 
 and secondly, of those who, in consequence of their ignorance, 
 neither know nor see any thing, like both the ancient and 
 modern Gentiles. When the last time of vastation conies upon 
 those who know and see unwillingly, then a church arises anew, 
 not amongst them indeed, but with those whom they denomi- 
 luitc Gentiles. Tliis occurred with the Most Ancient Chur«li 
 svliich existed before the flood, with the Ancient church estab- 
 lislied after that event, and also with the Jewish church. The 
 re: on why new light then only begins to appear, is, as has 
 l)t'< !i previously stated, because at such a period men can no 
 longer profane what is revealed, in consequence of their neither 
 ucknowlediriiig nor believing it to be true. 
 
 411. That the hist time of vastation must exist before a new 
 church can arise, is frequently declared by the Lord in the 
 prophets, and is called by them vastation in reference to the 
 celestial things of faith, and desolation, in relation to the spir- 
 itual things. It is also spoken of ae a consummation and a 
 cutting oft. See Isaiah vi. 9, 11, 12 ; xxiv. ; xxiii. 8 to the end; 
 xlii. 15 — 18; Jerem.xxv. ; Dan. viii.; ix. 24 to the end ; Zeph. 
 i.; Deut. xxxii.; Rev. xv. xvi., and following chapters. 
 
 412. Verse 20. And Adah hare Jahal ; he waiy the father oj
 
 il 0—414.] GENESIS. 137 
 
 such as dwell in tents^ and of cattle. Adah signifies, as before, 
 the mother of the celestial and spiritual things of faith ; and 
 Jabal^ the father of sue J i as dwell in tents and of cattle., signifies 
 doctrine concerning the holy things of love, and the goods 
 thence originating, whicli are celestial. 
 
 413. Adah is the mother of the celestial things of faith, 
 which is evident from her first-born Jabal being called the father 
 of such as dwell in tents and of cattle., -which are celestial, be 
 cause they represent the holy things of love, and the goods 
 thence derived. 
 
 414. To dwell in tents signifies the holy [principle] of love, 
 as is manifest from the signification of tents in the Word. Thus 
 we read in David: "Jehovah, who shall ahide in thy tent? 
 Who shall dwell in the mountain of thy holiness? He that 
 walketh uprightly, and worketh righteousness, and speaketh 
 the truth in his heart," (Psalm xv. 1, 2;) in which passage, 
 what it is to dwell in the tent., or in the mountain of holiness., is 
 described by the holy acts of love, such as walking ujyrightly., 
 and working righteousness. Again : " Their line is gone out 
 through all the earth, and their words to the end of the world. 
 In them hath he set a tent for the sun,''"' (Psalm xix. 4,) where 
 the sun denotes love. Again : " I will abide in thy tent forever, 
 I will trust in the covert of thy wings," (Psalm Ixi. 4,) the tent 
 representing what is celestial, and covert of wings what is spir- 
 itual. So in Isaiah: "And by mercy the throne has been 
 established, and he hath sat upon it in truth, in the tent ot 
 David, judging and seeking judgment, and hasting righteous- 
 ness," (xvi. 5 ;) where also the tent is expressive of the holy 
 [princij)le] of love, as may be seen by its speaking oi\\\s> judg- 
 ing judgment., and hasting righteousness. Again : " Look upon 
 Zion, the city of our solemnities ; let thine eyes see Jerusalem 
 a quiet hahitation., a tent that is not taken down," (xxxiii 20.) 
 speaking of the iioX^i^WsX Jerusalem. So in Jeremiah: "Thus 
 saith Jehovah, Behold, I will bring again the captivity of Jacob's 
 tents., antl have mercy <>n his dwelling-places^ and the city shall 
 he builded upon her own heap," (xxx. 18 ;) the captivity of terd^ 
 signifies the vastation of what is celestial, or the holy things of 
 l.tve. In Amos : " In that day will I raise up the tent of David 
 which is fallen, and close up the breaches thereof, and I will 
 raise up its ruins, and I will build it as in the days of eternity," 
 (ix. 11.) where the tent likewise represents what is celestial and 
 holy. Again, in Jeremiah : "The whole land is spoiled, sud- 
 denly are my tents S})oiled, and my curtains in a moment," (iv. 
 20.) And in another place: "My tent is spoiled, and all my 
 cordi are bi-oken, my children are gone forth of me, and they 
 are not; tii.-.o is none to stretch forth my tent any more, and 
 to set up uiv mi/rtains^'' (x. 20;) where the tent signifies celes- 
 tial things, and curtai)is and cords spiritual things frrm a celes
 
 13^ GEJMESIS. I.Chap. iv. 
 
 tial origin. Again . " Their tents and their flocks shall thej 
 take away : they shall take to themselves their curtains^ and all 
 their vessels, and their camels," (xlix. 29 ;) speaking of Aralna 
 and the sons of the east^ by whom are represented those wlio 
 possess what is celestial or holy. Again : "In the tabernacle ot 
 the daughter of Zion he poured out his fury like fire," (Lam. 
 ii. 4,) speaking of the vastation of the celestial or holy things 
 of faith. The reason why the term tent is employed in the 
 "Word to represent the celestial and holy things of love, is, 
 because in ancient times they performed the sacred rites of 
 worship in their tents. When, however, they began to profane 
 tents by unholy worship, the tahernade was built, and after- 
 wards the tem/ple., and therefore tents represented all that was 
 subsequently denoted first by the tabernacle^ and afterwards by 
 the temjple. A holy man was also denominated a fe/ji, a taher- 
 nacle^ and a temj^le of the Loi'd. That a tent, tahernacle, and 
 temple have the same signification, is evident from what is 
 written in David: "One thing have I desired of Jehovah, that 
 will I seek after ; that I maj' dwell in the house of Jehovah all 
 the days of my life, to behold the beauty of Jehovah, and to 
 visit in his temple in tlie morning: for in the day of evil he 
 shall hide me in his tabernacle ', in the secret of his tent shall 
 he hide me ; he shall set me upon a rock. And now shall my 
 head be lifted up above mine enemies round about me, and I 
 will offer in his tent sacrifices of shouting," (Psalm xxvii. 4, 
 5, 6.) In the supreme sense the Lord, as to his human essence, 
 is a tent^ a tabernacle, and a temple j hence every celestial man 
 is so denominated, and hence also every thing celestial and 
 holy. Now, as the Most Ancient Church was better beloved of 
 the Lord than any which succeeded, and as men at that time 
 lived alone, or each with his own family, and celebrated holy 
 worsliip in their own tents, therefore tents were accounted more 
 holy than the temple, which was profaned. In remembrance of 
 tliis practice the feast of tahernacles was instituted, at the period 
 when they gathered in the produce of the earth, and it was 
 ordained that at this feast they should dwell in tahernacles, like 
 the people of the Most Ancient Church, (Levit. xxiii. 39 — 44 ; 
 Deut. xvi. 13; Hosea xii. 9.) 
 
 415. By t\\Q father of cattle is signified the good originating 
 thence, or from the holy things of love, as is evident from what 
 was shown above, at verse 2 of this chapter, where it was proved 
 that a shepherd of the flock signifies the good of charity. Here, 
 however, the term father is employed instead of shepherd, and 
 cattle ijistead o^ flock ; and the word cattle, of which Jabal is 
 Bald to be the father, follows immediately after tent, whence it 
 is evident that it represents the good originating in the hrly 
 things of love. Here is meant a habitation ov fold of cattle, or 
 a father of those who inhabited a tent or folds of cattle^ and
 
 415—418.] GENESIS. 139 
 
 these expressions are constantly used in the Word, as sitijnifica- 
 tive of good derived from the celestial things of love. Thus in 
 Jeremiah : " I will gather the remnant of my flocJi, out of all 
 countries whither I have driven them, and will bring them 
 again to their folds^ that they may be fruitful and increase,'' 
 (xxiii. 3.) In Ezekiel : " I will feed them in a good })asture and 
 upon the mountains of the height of Israel shall their /'cW be: 
 there shall they lie in a good fold, and in a fat pasture shall 
 they feed upon the mountains of Israel," (xxxiv. ll,) folds and 
 2)astiores denoting the goods of love, of which fatness is predi- 
 cated. In Isaiah : " He sfiall give the rain of thy seed that 
 thou shalt sow the ground withal ; and bread, the increase of 
 the earth, shall be fat and plenteous ; in that day shall he feed 
 thy cattle in a large pasture," (xxx. 23 ;) hread. signifying the 
 celestial princijjle, and fat, on which the cattle should feed, the 
 goods thence derived. Again, in Jeremiah : " Jehovah hath 
 redeemed Jacob — and they shall come and sing in the height of 
 Zion, and shall flow together to the goodness of Jehovah, for 
 wheat, and for wine, and for oil, and for the sons of the flock, 
 and of the herd ; and their soul shall be as a watered garden," 
 (xxxi. 11, 12.) In this passage the holy of Jehovah is described 
 by wheat and oil, and the goods originating from it by loine^ 
 and the sons of the flock and of the herd, or of cattle. Again : 
 "The sJiCfherds and \\iq, flocks of their cattle shall come unto the 
 daughter of Zion; they shall pitch their tents against her round 
 about; they shall feed every one in his place," (vi. 3.) Tfu. 
 daughter of Zion here denotes the celestial church, of which 
 tents und flocks of cattle are predicated. 
 
 416. The holy things of love, and the goods originating 
 therein, are here represented, as may appear also from tiiis cir- 
 cumstance, that Jabal was not the first of those who dwelt in 
 tents and in folds of cattle, for it is said likewise of Abel, the 
 second son of Adam and Eve, that he was a shepherd of the 
 flock, and Jabal was the seventh in the order of descent from 
 Cain. 
 
 417. Verse 21, And his hrother'^s name was Juhcd ; he was 
 the father of such as play upon the harp and the organ. lEs 
 hrother^s name Juhal, signifies the doctrine of the spiritual things 
 of the same church ; and the father of such as play upon the 
 harp and organ, the truths and goods of faith. 
 
 418. The former verse treated of celestial things which have 
 relation to love, but this verse treats of spiritual things which 
 belong to faith, and are represented by the harp and the organ. 
 It is plain from many circumstances that stringed instruments, 
 6uch as harps and the like, were significative of the spiritual 
 things of faith ; for these instrume7its were employed in tiie 
 worship of the representative church on this account, as was 
 the case also with singing, and hence the number oi singers and
 
 140 GENESIS. [Chai-. iv. 
 
 m/u^icians in that cliuicli. The cause of this is that all celestial 
 jov produces gladness of heart, testified by the singing^ and 
 afterwards by the stringed instruments^ which at the same time 
 imitated and exalted the singing. p]yery affection of the heart 
 has this tendency to break forth into singing, and consequently 
 to produce whateyer has relation to melody. The affection of 
 the heart is celestial, but the singing thence derived is spiritual. 
 That singifig and that which resembles it denote what is spir- 
 itual, is also demonstrated to me by the angelic choirs, which 
 are of two kinds, celestial and s])iritual. The spiritual choirs 
 are easily distinguished from the celestial by their high acute 
 tone, similar to that of stringed instruments, of ^vhich, by the 
 diyine mercy of the Lord, we shall subsequently treat. The 
 most ancient people referred what was celestial to the province 
 of the heart, and what was spiritual to that of the lungs, and 
 consequently to whatever was produced by the lungs, as the 
 notes of songs, and every thing resembling them, as the notes or 
 sounds of certain musical instruments. The ground of this was,* 
 not merely that the heart and lungs represent a kind of mar- 
 riage, like love and faith, but also because the celestial angels 
 appertain to the province of the heart, and the spiritual angels 
 to that of the lungs. That such a s])iritual sense is implied in 
 this passage, must be evident from this consideration, that this 
 is the Word of the Lord, and that it would be destitute of life, 
 if nothing more were implied than that Juhcdioas the father of 
 such as play ^ipon the harj) and the organ; for to know this 
 merely would be useless. 
 
 419. As the holy things of love and the goods thence derived 
 are celestial, so the goods and truths of faith are spiritual, for 
 it is the province of faith not only to understand what is true, 
 but also what is good, the knowledges of faith implying both. 
 To be, however, such as faith teaches, is to be celestial. Since 
 faith im])lies the knowledge of both goodness and truth, these 
 are I'epresented by two instruments, the harp and the organ. 
 The harp, as every one knows, is a stringed instrument, and 
 therefore signifies spiritual truth; but the organ, being interme- 
 diate between a strifiged instrument and a wind instrument, 
 denotes s])i ritual good. 
 
 420. In the Word mention is made of various instruments, 
 each having a particular signification, as will be shown, ly the 
 divine mercy of the Lord, in its proper place; here, iiowever, 
 we shall only adduce a few passages on this subject, commencing 
 with David : " I will offer in the tent of Jehovah sacrifices ol 
 'fhouting^ I will sing aud»jday to Jehovah," (Psalm xxvii. 6,) 
 where by tent is expressed what is celestial, and by shoiding, 
 dinging, and playing, what ii-' spiritual. Again : " Rejoice in 
 
 * On tliis siil)j(!ct iiion; iiiay be seen in a subsequent part of tliis work, D. 298' 
 ti »€g. ; anil als^) in tlie author's treatise on Heaven an<f Ikll, n. 87
 
 *ltf, *2u.J GENESIS. 141 
 
 the Lord, ye righteous, for liis praise is comely for tlie 
 upright. Piaise the Lord with harjp^ sing unto liini with tlie 
 psaltery^ an instrument often strings. Sing unto him a new 
 song, j?>/c/.?/ skilfully with a loud noise,' for the Word of the 
 Lord is right, and all his works are done in truth," (Psalm 
 xxxiii. 1 — 4;) I'eferring to the truths of faith, of which they are 
 predicated. Spiritual things, or the truths and goods of faith, 
 were celebrated by the hm'j? and psaltery., by singing and the 
 like : but the holy or celestial things of faith, by ^.vind instrvr 
 ments., as trumpets and the like; hence so many instrii7nents 
 were used about the temj)le, and it M-as so frequently ordained, 
 that this or that circumstance should be celebrated with par- 
 ticular instruments. This was the reason why, as here, instru- 
 ments were employed and understood to represent the things 
 themselves which were celebrated by them. Again : " I will 
 praise thee with the i7istrvme7}ts of fsaltery., thy truth, O my 
 God ; unto thee will \ 2)lay with the harp.^ O thou Holy One of 
 Israel ; my lips shall sing when \ p)lay imto thee, and my soul 
 which thou hast redeemed,'' (Psalm Ixxi. 22, 23 ;) where also 
 the truths of faith are signified. Again : " Answer to Jehovah 
 in confession, jp^ay upon the harp unto our God," (cxlvii. 7:) 
 confession has resj)ect to the celestial things of faith, and there- 
 fore mention is made of Jehovah ; and to play upnyn. the Jiarp 
 has reference to the s])iritnal things of faith, whereture God is 
 spoken of. Again : " Let them praise the name of Jeiiovah in 
 the dance, let them 2)lay unto him with the timhrel and Itarpy'' 
 ■(cxlix. 3 ;) the timhrel signifies good, and the harp truth, which 
 they praise. Again : '^ Praise God with the sound of the 
 trumpet; praise him with t\\Q psaltery axvci harp ; praise him 
 with the timbrel and dance ; |)raise him on stringed instruments 
 and the organ ; praise him upon the loud cym.hals ; praise him 
 upon the high-sounding cynd)ah^'' (cl. 3, 4, 5,) rei)resenting the 
 goods and truths of faith, which were the ground of ])raise; for 
 let no one believe that so many different instruments would have 
 been here mentioned, unless each had a distinct signification. 
 Again, in reference to the knowledges of good and truth : " Send 
 thy light and thy truth; let them lead me, let them bring me 
 unto the mountain of thy holiness, and to thy habitations, and 
 1 will go unto the altar of God, unto God, the gladness of my 
 joy ; yea, I will confess to thee ui)on the harp., O God, my God," 
 (Psalm xliii. 3, 4.) In Isaiah, in reference to faith, and the 
 knowledges thereof, " Take a harp., go about the city — strike 
 well., sing many songs, that thou mayest be remembered," 
 (xxiii, 16.) The same is expressed still more plainly in John : 
 *' The four animals and the four and twenty elders fell down 
 before the Lamb, having every one of them harps., and golden 
 vials full of odors, which are the prayers of the saints," (Kev. 
 V. 8 ;) where it must be evident to every one that the animala
 
 142 GENESIS. [Chai iy, 
 
 and elders had not harps^ but that by ha7ys are represented the 
 truths of faith, and by golden vials full of odors ^ the goods of 
 faith. In David, it is said that praises and confessions were 
 made by instruments^ (Psalm xlii. 5 ; Ixix. 31.) Again, in John : 
 — " I heard a voice from heaven, as the voice of many waters ; — 
 and I heard the voice of harpers harping w^ith their harps^ and 
 they sang — a new song^'' (Rev. xiv, 2, 3.) And in another 
 place : " I saw them standing by the sea of glass having the 
 harps of God," (Rev. xv. 2.) It is worthy to be remai-ked, 
 that angels and spirits distinguish sounds according to their 
 differences with respect to the good and the true, and not only 
 those produced in singing and by instruments^ but also those of 
 the voice, admitting only such tones as are in concord ; so that 
 there is a correspondence between tones^ and thence between in- 
 struments^ and the nature and essence of the good and the true. 
 
 421. Verse 22, And ZAllah^ she also hare Tuhal-Cain^ an 
 instructor of every artificer in brass and iron : and the sister of 
 Tubal- Cain was JSfaamah. By Zillah is signified, as was pre- 
 viously stated, the mother of the natural things of the new 
 church; and by Tuhal-Cain^ an instructor of every artificer in 
 brass and iron, the doctrine of natural good and truth, brass 
 denoting natural good, and iro7i natural truth. Naamah, the 
 sister of Tubal-Cain, represents a similar church, or the doctrine 
 of natural good and truth as understood out of that church. 
 
 422. A correct idea of this new church may be obtained 
 from what we know of the Jewish church, whieli was both in- 
 ternal and external ; the intenial consisting of celestial and 
 spiritual things, and the external of natural things; the internal 
 being represented by Rachel, and the external by Leah. Now 
 since Jacob, or rather his posterity, understood by Jacob in the 
 Woi'd, were such as to desire only external things, or a worship 
 consisting in externals, therefore Leah was given to Jacob before 
 Rachel / and as blear-eyed Leah represented the Jewish church, 
 and Rachel the new church of the Gentiles, therefore Jacob is 
 taken in both senses by the prophets, one denoting the Jewish 
 church in its perverted state, and the other the true external 
 church of the Gentiles. When the internal is signified he is 
 called Israel / but of those churches, by the divine mercy of the 
 Lord, more will be said hereafter. 
 
 42.'^.. Tabal-Cain is stated to be an instructor of every artificer^ 
 and Hot 2^. father, as was the case with Jabal and Jubal ; the 
 reason is, because celestial and spiritual, or internal things, had 
 previously no existence [in the church.] Now the term father 
 is ap])lied to Jabal and Jubal, as denoting that such internal 
 things then first l)egan to exist; but as natural or external 
 things did exist before, and were now applied to internal things, 
 therefore lubal- Cain is not denominated a father^ but an tn^ 
 tft/ruct/rr of every a/rtificer.
 
 421—425.] GENESIS. HS 
 
 424. By ail artificer in the Word is signified a wise, intel- 
 ligent, and scientific man, and here by every artificer in Irass 
 and iron, those who are acquainted with natural good and truth. 
 We read in John : " With violence shall that great city Babylon 
 be thrown down, and shall be found no more at all. And the 
 \'oice of harpers, and musicia/ns, and oi jpipeTs, and trumpeters, 
 ijhall be heard no more at all in her; and no artificer, of what- 
 soever art, shall be found any more in her," (Rev. xviii. 21, 22.) 
 Harpers here, as above, signify truths ; trumpeters, the goods 
 of faith ; an artificer of every art, a scientific person, or the 
 knowledge itself of the true and the good. In Isaiah : " The 
 artificer melteth a graven image, and the goldsmith spreadeth 
 it over with gold, and casteth silver chains. — He seeketh unto 
 him a cunning artificer, to prepare a graven image that shall 
 not be moved," (xl. 11), 20;) speaking of those who out of their 
 own phantasy frame to themselves a false notion, or a graven 
 image^ and teach in such a manner as to make it ajDpear true. 
 In Jeremiah : " They are altogether brutish and foolish ; the 
 stock is a doctrine of vanities. Silver spread into plates is 
 brought from Tarshish, and gold from Uphaz, the work of the 
 artificer, and of the hands of the founder : blue and purple is 
 their clothing : they are all the work of cunning men,'''' (x. 1, 8, 
 
 ;) alluding to those who teach falses, compiling from the Word 
 passages on which to frame their devices ; wherefore it is called 
 a doctrine of vanities, and the ivork of the cunning. These 
 persons were represented in ancient times by artificers who cast 
 idols, or falses, which they adorn with gold, that is, with a sem- 
 blance of good, and with silver, or an appearance of truth, and 
 blue and purple garments, or with such natural truths as served 
 to confirm them. 
 
 425. It is unknown to the world in the present day, that 
 brass signifies natural good, and indeed that every metal men- 
 tioned in the Word has a specific signification in its internal 
 sense. Thus gold represents celestial good ; silver, spiritual 
 truth ; hrass, natural good ; iron, natural truth ; and so on with 
 the other metals, and with wood and stone. The signification 
 <.)f the gold, silver, brass, and wood, used in the ark and in the 
 tabernacle and temple was similar, but of these, by the divine 
 mercy of the Lord, we shall subsequently treat. That such is 
 their signification is manifest from the prophets, as from Isaiah : 
 "Thou shalt also suck the milk of the Gentiles, and shalt suck 
 the breast of kings. — For h'ass I will bring gold, and for iro7i 
 
 1 will bring silver, and for wood brass, and for stones iron; I 
 will also make thine ofiicers peace, and thine exactors righteous- 
 ness," (Ix. 16, 17;) treating of the Lord's advent, — of his king- 
 dom, — and of the celestial church; gold for hrass signifies the 
 imparting of celestial in the place of natural "'ood ; silver foi 
 iron, spiritual truth for natural truth; br%ss fyr wood^nsAuYdki
 
 Mi GENESIS. [Chap. iv. 
 
 firood instead of corporeal good ; and iron for stone, natural truth 
 in the place of sensual truth. In Ezekiel : " Javan, Tubal, and 
 Meshech, they were thy merchants ; they ti'aded in the soul ot 
 man, and gave vessels of brass for thy merciiandise," (xxvii. 13 ;) 
 speaking of Tt/i'S, by which those who possess spiritual and 
 celestial riches are signified; — vessels of brass are natural goods. 
 In Muses : " A land whose stones are irmi, and out of whose 
 mountains thou shalt dig brass,''^ (Dent. viii. 9,) where also 
 stories denote sensual truth; iron, natural or rational truth; 
 and brass, natural good. Again, in Ezekiel : " And they [the 
 feet of the four animals] sparkled like tiie color of burnished 
 hrass,^^ (i. 7,) where again b7'ass is natural good, for the foot (,»f 
 man represents what is natural. In like manner there appeared 
 to Daniel, "a certain man clothed in linen, wdiose loins were 
 girded with^^i^ gold of Uj)haz,h\s body also was like the beryl, 
 and his arms and his feet like in appearance to polished brass,''"' 
 (x. 5, 6.) That the brazen serpent (Numb. xxi. 9) represented 
 the sensual and natural good of the Lord, has been shown 
 above. 
 
 426. Iron denotes natural truth, as is evident also from what 
 Ezekiel says of T}^ re, as well as from the passages above quoted : 
 " Tarshish was thy merchant by reason of the multitude of all 
 riches : with silver, iro7i, tin, and lead, they traded in thy fairs. 
 Dan also, and Javan, going to and fro, occupied in thy fairs ; 
 bi'iglit iron, cassia, and calamus were in thy market," (xxvii. 
 12, 19.) From these words, as well as from what is said both 
 previously and subsequently in the same chapter, it is numifest 
 that celestial and spiritual riches are treated of, and that every 
 particular expression, and even the names mentioned, have some 
 specific signitication, for the Word of the Lord is spiritual, and 
 not verbal. In Jeremiah : "Shall iron break the no^iliern iron 
 and brass? Thy substance and thy treasures will I give to the 
 spoil without price, and that for all thy sins," (xv. 12, 13.) 
 Iron and b7'ass signify natural ti-uth and good ; what comes from 
 the north, is sensual and natural, for what is natural, in respect 
 to that wliich is spiritual and celestial, is like darkness or the 
 north, in relation to light or the south ; or like shade, which is 
 also rej)resented here by Zillah, who is the 'mother. That the 
 substance and treasures are celestial and spiritual riches, is also 
 very evident. Again in Ezekiel: "Take thou unro thee a jnm 
 of iron, and set it for a wall of iron between thee antl the city, 
 and set thy face against it, and it shall be besieged, and thou 
 shalt lay siege against it," (iv. 3.) It is plain that iron here 
 also denotes trutli, and strength is attributed to truth, because 
 it cannot be resisted. On this account it is ])redicated of iron, 
 or truth, or the truth of faith, that it breaks and bruises, as in 
 Daniel (ii. 33, 40,) and in John : "He that overcometli--to him 
 will I give })ower ovei- the nations; and lie shall rule tncm with
 
 42G— 4;50.] GENESIS. 145 
 
 a rod of iron ; as the vessels of a potter sliall they be Lroken to 
 shivers,'' (Rev. ii. ;2(>, 27.) Ai^aiii : " I'he woman broiii^ht forth 
 a niaii-chihl, win» was to rule all nations with a rod of iron,'"' 
 (Rev. xii. 5.) That a 7'od, of iron is truth which is of tiie Word 
 of the Lord, is thus unfolded in John: "I saw heaven opened, 
 and behold a white horse, and he that sat upon him was called 
 Faithful and True, and in righteousness he doth judge and make 
 war. — He was clothed wjtii a vesture dipped in blood ; and his 
 name is called the Word of God. Out of his mouth goeth a 
 shai']) sword, hhat with it he should smite the nations : and he 
 shall rule them with a 7'od of iron ^'' (Rev. xix. 11, 13, 15.) 
 
 427. Verse 23. And Lame ch said unto his wives Adah and 
 Zillah, Hear my voice, ye wives of Lamech, and with your ears 
 perceive my speech y for I have slain am,an to my ivounding, arid 
 a little [child] to my Jjrtiising. By Lamech is signified vasta- 
 tion, as befoi'e : and by saijing to his wives Adah and Zillah^ 
 With your ears perceive my speech, is denoted confession, which 
 can only be made where there is a church ; and that this is rep- 
 resented by Jiis wives was shown above. By T have slain a man 
 to my %vounding is signified that he extinguished faith, for by 
 man faitii is signitied : and by a little child to my hruising, the 
 extinction of charity. A wound and a bruise denote that he no 
 'onger retained his integrity ; for by ivoundis signified the deso 
 fetion of I'aith, and hjhridse the devastation of charity. 
 
 428. Fi'om the contents of tins and the followintr verses, it 
 !3 very evident that by Lamech is signified vastation ; for he 
 says, that he had slain a man and a little [child], and that if 
 Qain should be avenged seven-fold, Lamech should be seventy 
 and seven-fold. 
 
 429. Faith is represented by a man. as «iupears from the 
 first verse of this chapter, where Eve said, wueu o..o urought 
 foi-th Cain, I have gotten a man Jehovah ; and by him was meant 
 the doctrine of faith, called a man Jehovah. It is also demon- 
 strable from wliat was shown above concerning a man or male, 
 that he represents the understanding, which is the seat of faith. 
 That he also extinguished charity, liere called a little 07ie, or a 
 little child, \% hence evident; for he who denies and destroys 
 fuith, at the same time, also denies and destroys the charity 
 born from faith. 
 
 430. A little one, or a little vliild, in the Word, signifies in- 
 nocence, and also charity, for true innocence cannot exist with- 
 out charity, nor can true charity exist without innocence. There 
 are three degrees of innocence, distinguished in the Word by 
 the terms sucklings^ infants, and little children / and as there 
 is no true innocence without true love and charity, therefore 
 also by sucklings, infants, and little children, are represented 
 the three degrees of love, namely, tender love, like that of a 
 micMng child towards its mother or nurse: — the love resembling
 
 146 GENESIS. [Cuap. iv. 
 
 that of an infant towards its parents / and charity, similar to 
 that of a little child towards iU instructor. Thus it is said in 
 Isaiali : " The wolf also shall dwell with the lamb, and the 
 leopard shall lie down with the kid, and the calf, and the jonng 
 lion, and the fatling together, and a little child shall lead them," 
 (xi. 6.) Here a latrib, a Kc?, and a calf signify the three de- 
 grees of innocence and love ; a wolf a leopard^ and a yoimg 
 lion., their opposites ; and a little child., charity. In Jeremiah : 
 " Ye commit this great evil against your souls, to cut oif from 
 you husband and wife, infant and suckling out of the midst of 
 Judah, to leave you no remains ?" (xiiv. 7.) Husband and wife 
 denote the intellectual things of truth, and the good of the 
 will ; and infant and suckling., the first degrees of love. That 
 an infant and a little child represent innocence and charity, is 
 very evident from the Lord's words in Luke : " They brought 
 unto him infants that he should touch them. And Jesus said, 
 Suffer little children to come unto me, and forbid them not, for 
 of such is the kingdom of God. Yerily I say unto you, who- 
 soever shall not receive the kingdom of God as a little child., 
 shall in no wise enter therein," (xviii. 15, 17.) The Lord him- 
 self is called a child., or a little hoy., (Isaiah ix. 6,) because he is 
 innocence itself and love itself, and in tlie same passage he is 
 spoken of as Wonderful., Counsellor., God., Hero., Father of Eter- 
 nity., Prince of Peace. 
 
 431. A wound and bruise signify that he no longer retained 
 his integrity, and by a wound is specifically denoted the desola- 
 tion of faith, and hy bruise thn devastation of charity, as is 
 evident from this circumstance, that the wound is predicated of 
 a man, and the bruise of a little child. The desolation of faith 
 and the vastation of charity are described by the same expres- 
 sions in Isaiah : " From the sole of the foot even unto the head 
 there is no soundness in it ; but wound and bruise and putrefying 
 sores : they have not been closed, neither bound up, neither 
 mollified with ointment," (i. 6,) woicnd being predicated of the 
 desolation oi' i'nith, bruise of the desolation of ciiarity, and^?^^/'^- 
 fying sore of both. 
 
 432. Verse 24. If Cain shall be acenged sevenfold., truly 
 Laniech seventy and sevenfold. These words signify that they 
 had extinguished faith, understood by Cain, wliicli ought to 
 have been held sacred, and at the same time the charity which 
 ought to have been born by faith, and which was much more 
 holy, and that hence they sufiered condemnation, denoted by 
 being avenged seventy and sevenfold. 
 
 433. Cain's being avenged sevenfold signified, that faith 
 separate from ciiarity, understood by Cain, was to be held in- 
 violable, as was shown in the ex[)lanuti(in of verse 15 ; and being 
 a/venged seventy and, sevenfold denotes that charity ought to be 
 regarded as much more holy, and that condemnation was the
 
 431—435.] GENESIS. 147 
 
 consequence of its violation, as may appear from tlie significa- 
 tion of seventy and seven-fold. The number seven denotes wliat 
 is holv, because the seventh day represents the celestial man, 
 the celestial church, the celestial kingdom, and in the highest 
 sense the Lord himself. Hence the number seven, wherever it 
 occurs in the A¥ord, denotes what is holy, or particularly sacred, 
 and that holiness, or sanctity, is predicated of, or according to, 
 the subject treated of; and hence likewise the number severity 
 has a similar signification, as comprehending seven ages, an age 
 in the Word being ten years. Whenever any thing particularly 
 holy or sacred has to be expressed, then the term seventy times 
 seven was applied, as where the Lord said, that a man should 
 forgive his brother not only until seven times, but until seventy 
 tim,es seven,''"' (Matt, xviii. 22 ;) by which is meant that a man 
 ought to forgive as often as his brother trespass against him, 
 consequently to an unlimited extent, or eternally, which is hoi}'. 
 The reason why by being avenged seventy and seven-fold here 
 denotes condemnation, is, because charity is too sacred to be 
 violated. 
 
 434. Yerse 25. And the man knew hiswfe again, and she 
 hare a son, and called his name Seth / for' God [saith she^ hath 
 replaced to me another seed instead of Abel, because Cain hath 
 slain him. The Tnan and his wife here mean the new church, 
 signified above by Adah and Zillah, and by her son, whose 
 name was Seth, is signified a new faith, by which charity might 
 be obtained. By God^s replacing another seed instead of Abel, 
 whom Cain slew, is represented that charity, which Cain sepa- 
 rated and extinguished, was now given by the Lord to this 
 church. 
 
 435. The man and his wife here mean the new church sig- 
 nified above by Adah and Zillah. This cannot be known and 
 proved from the literal sense, because the man and his wfe had 
 previously represented the Most Ancient Church and its poster- 
 ity ; but it is very evident from the internal sense, as well as 
 from the fact that immediately afterwards, in the following 
 chapter (verses 1 — 4), the man and his wife, and tiieir l^egetting 
 Seth, are again treated of, although in an entirely different 
 manner, the first posterity of the Most Ancient Church being 
 there signified. If nothing else had been intended in the pres- 
 ent passage, there would have been no occasion for repetition, 
 but it is here as in the first chapter, where the creation of man, 
 of plants of the earth, and of cattle, is mentioned, and yet the 
 same circumstances are again related in the second chapter, 
 in consequence, as was observed, of the first chapter treating of 
 the creation of the spiritual, and the second of the creation ot 
 the celestial man. Whenever there is such a repetition of the 
 same person and event, it is always with a difference of meaning 
 in each passage ; but the particular signification can only be
 
 148 GENESIS. [Chap. iv. 
 
 known from the internal sense. The verv series in which the 
 circumstances are here related also confirms this signification ;. 
 and it maj be further observed that man [or husband] and loife 
 are common expressions representing the church as a productive 
 subject. 
 
 430. By her son^ whom she named Seth^ is represented a 
 new faith, by which charit}' is attained, as is evident from \\hat 
 tias been previously stated, as well as from its being relate«d ol 
 Cain, that a mark teas set upon A^m, lest any one should slay fiim. 
 For the circumstances are narrated in this order : faith separate 
 from love was signified by Cain^ charity by Ahel^ and that faith 
 in its separate state extinguished charitj- was represented by 
 Cain^s slaying Abel. The preservation of faith in order that 
 charity might be thereby implanted from the Lord, was signified 
 by JeJiovaWs settina a ma/'h on Cain lest any one should slay him / 
 afterwards the iiol}' [principle] of love and the good thence 
 derived, was given from the Lord by faith, signified by JabaZ 
 whom Adah bare ; the spiritual [principle] of faith being given, 
 by his brother Jubal ; and the production of natural good and 
 truth thereby, by Tubal-Cain whom Zillah hare. In these two 
 verses we have a conclusion, ur summary, of the events related, 
 which amounts to this, that the man and his wift signified the 
 new church before denominated Adah and Zillah j Seth, the faith 
 whereby charity is implanted; and in the following verse, by 
 £inos is represented the charity implanted by means of faith. 
 
 437. Seth hei'e represents a new faith, by which comes- 
 charity, as is explained by his name, which it is said was given 
 to him because G<jd replaced another seed instead of Ahd., whom 
 Cain slew. Tiuit God replaced anotJierseed., means that the Lord 
 gave another faith ; for another seed is the faith which gives rise 
 to charity. Seed signifies faith, as may be seen above (n, 255). 
 
 43S. Verse 26. And to Seth., to him also there was horn a 
 Hon • and he called his nam,e Enos : Then hegan they to call iipon 
 the name of Jehovah. B}' St-th is signified the faith which gives 
 birth to charity, as has been stated ; his son., v.'hose name was 
 Enos, represents a church which regarded charity as the prin- 
 cipal of faith ; and by their then beginning to call on the name of 
 Jehovah.^ is signified that the worship of this church was trom 
 charity. 
 
 43y. Seth is a faith giving birth to charity, as w^as shown iii 
 the preceding verse, and his son, whose name was Enos, repre- 
 sents a church which regarded charity as the pi-incipal of faith, 
 as ai)j)ears also from what was said above, as well as from his 
 l>eing called Enos, this name also signifying a m^an, although 
 not tlie celestial but the human-spiritual man who is here called 
 Enos. It is also |>roved by the words immediately following,. 
 tliat then began they to call upon the name of Jehovah. 
 
 440. Their tJcen beginning to call upon the name of fehovdh-r
 
 436—443.] GENESIS. 149- 
 
 signifies the worship of tliat ciuirch from charity, as may appear 
 from this consideration, tiiat to call upon the name of Jehovah 
 is a customary and o;eneral form of speech for all \vor.shi]> of the 
 Lord ; i«nd that it was from charity is evident from the circum- 
 stance oi Jehovah being here mentioned, whilst in the preceding- 
 verse he was denominated God^ as well as from the consideration 
 that the Loid can only l)e worshipped from charity, since true 
 worship cannot proceed from faith separate from charity, because 
 it would then be merely of the lips, and not from the iieart. 
 To call on the namn of Jehovah is a customary form of speech 
 for all worship of the Lord, as appears from the Word ; thus 
 where it is written of Abraham, that " he built an altar to Je- 
 hovah, and called on the name of Jehovah^"" (Gen. xii. 8 ; xiii. 4;) 
 and again, that he " planted a grove in Beersheba, and called 
 there on the name of Jehovah^ the God of eternity^"^ (Gen. xxi, 
 33.) The expression includes all worship, as in Isaiah, "Jehovah 
 the Holy One of Israel hath said, Thou hast not called upon 
 me^ O Jacob, but thou hast been weary of me, O Israel. Thou 
 hast not brought to me the small cattle of thy burnt-otferings, 
 neither hast thou honored me with thy sacrifices. I have not 
 caused thee to serve with an offering, nor wearied thee witli 
 incense," (xiiii. 22, 23 ;) in. which passage a summary is given 
 of all representative worship. 
 
 441. The invocation of the name of Jehovah did not actually 
 commence at this time, as has been sufficiently proved by what 
 was said above in reference to the Most Ancient Churcli, which 
 more than any other adored and worshipped the Lord; and also 
 from the fact of Abel bringing an ofi'ering of the firstlings of the 
 fiock. Here then by calling upon the name <f Jehovah^ nothing- 
 else is signified but the worsliip of the new church, after the 
 former church had been extinguished by those who are denomi- 
 nated Cain^ and Lamech. 
 
 442. It is manifest from what has been shown from this 
 chapter, that in the most ancient time there were many doctrines 
 and heresies separate from the church, each having its appro- 
 priate appellation; and that, owing to the peculiar genius of tlie 
 people, these separate doctrines and heresies were far more pro- 
 found than any entertained at the ])resent day. 
 
 BOME EXAMPLES OF THE OPIjSIONS WHICH HAD BEEN ENTERTAINED 
 BY SPIRITS DURING THEIR LIFE IN THE BODY CONCERNING THE 
 SOUL OR SPIRIT. 
 
 443. IN the other life it is given to perceive clea/rly what 
 opinions people ha/oe entertained, whilst they lived vn the body,
 
 150 GENESIS. [Chap, iv 
 
 concerning the soul, the spirit, and the life after death ', for when 
 kept in a state resembling that of the hody, they then thinh sirni- 
 larly^ and their thought is coinrrainicatcd as plainly as if they 
 sp>o]ce cypenly. In one instance, not long after the decease of the 
 pa/rty, 1 perceived, what he himself indeed confessed, that although 
 he had believed in the existence of the spirit, yet he had imagined 
 that it could only live in a state of obscurity y because he had 
 regarded the body as the source of life, so that on removal from 
 this there could remain scarcely any perception of individucdity . 
 Hence he supposed that a spirit was a mere phantom, and con- 
 frmed himself in this notion by seeing that the brutes have also 
 life in som,e respects resembling that of men. He was, however ^ 
 astonished that spirits and angels live in the highest light, intel- 
 ligence, wisdom, and happnness, attended with such j^rception 
 as can scarcely be described i thus that their consciousness, so 
 far from being obsctire, was clear and most distinct. 
 
 44i. Discoursing loith another person, who during his life in 
 the world, believed the spirit to have no extension, in consequence 
 of which he was unwilling to admit of any expression respecting 
 the spirit which implied extension, I asked hhn what he now 
 thought of himself, since he had become a soul or spirit, and yet 
 had sight, hearing, smelling, an exquisite sense of touch, desires, 
 and thought, insomuch that he supp)osed himself to be altogether 
 as he was in the body"? He was still p)ossessed with the mme 
 idea which he had entertained in the world, and replied. The 
 spirit is the thought. In answer to this I was permitted to ask 
 him,, whetlier, since he had lived in the world, he was not aware 
 that bodily vision cannot exist without an orga^n of vision, as the 
 eye I and hoio internal vision, or thought, could exist, without 
 some suhstance organized for its perception. He then acknow- 
 ledged, that during his life in the body he had labored tinder 
 the p)hantasy that the sjnrit was merely the thoiight, jwssessinc 
 neither organization nor extension. I added, if the soid or spirit 
 he merely the thought, man should have no need of so large abrain, 
 since the whole brain is the organ of the interior' senses, for if it 
 were not, the skull might be emptied of its contents, and the 
 thinking princijfle continue to act thep>art of the spirit, and from 
 this circumstance rjilone, as well as from, the operation of the soul 
 upon the muscles, in prroducing such a variety of movements, it 
 might be demonstrated to him, that the spirit is organized, or is 
 an organic sidjstance. On hearing this he confessed his error .^ 
 and wondered he had been so infatuated. 
 
 445, It may be further observed, that the learned entertain 
 no other belief than that the soul or spirit, which is to live after 
 death^ is an ahstrart thinking principle. This is shown cltarly 
 hy their unwillingness to admit the applicability to the soul of 
 a/ny expression having reference to what is extended, because the 
 thinking-principle abstracted from its subject is not extended^
 
 144—448.] GENESIS. 151 
 
 although the subject and objects of thought are so / amd men 
 assign limits to such objects as are not extended for the jpurpose 
 of making then% objective or apprehensible to their minds. Hence 
 it is munifest that the learned have no idea of the soul., or spirit., 
 except as of a thinking principle., which, they m,ust necessarily 
 believe., will cease to exist when they die. 
 
 446. I have conversed loith spirits concerning the opinion of 
 the men of the present (?ay, that the existence of the soul is in- 
 credible because they do not see it with tlurr eyes., nor compre 
 heiid it by the sciences — thus not only denying the spirit to have 
 extension., but also to be a substance., since they dispute about the 
 nature of substance., and as they deny extension to spirit., and 
 dispute its substantiality., they also deny that it exists in any 
 place., and consequently that it is in the human body., although 
 the simplest person may know that his soul or spirit is in his 
 body. When I tnentioned these facts^ the more simple spirits 
 were much astonished to learn that the raen of the present day 
 were so foolish / and when they heard some of the expressions 
 disputed about., such as parts without parts., and the like., they 
 called such reasonings absurd., ridiculous., and farcical, adding 
 that they were never designed to have any place in the mind^ 
 because they obstruct the way to intelligence. 
 
 447. A certain novitiate spirit., hearing me speak about the 
 soul., inquired what it was., supposing himself sttll to be a man. 
 When I told him that there is a spirit in every man., in which his 
 life resides., and that the body only serves him to live upon the 
 earth, for thatfesh and hone., or the body., neither live nor think., 
 he hesitated what to believe. I then asked him whether he had 
 ever heard any thirig aboict the soid f He replied., What is the 
 sold f Iknoio not what it is. I was then allowed to inform him, 
 that he was now a soul., or spirit., as he might know from the fact 
 of his being over my head, and not standing upon the earth., and 
 asked him whether this was not evident to himself f On hearing 
 these words he fled away in terror., exclaiming., "/ am a spirit ! 
 I am a spirit ! A certain Jew also was so confident that he 
 was still living in the body, that it was with difllculty he coula 
 be persuaded to think otherwise., and even after it had been shoion 
 hiin that he was a spirit., he persisted in declaring that he wan a 
 man., because he saw and heard. Such are those who., during 
 their abode in the world., have been corporeal. Many other in- 
 sta/nces might be mentioned of a similar kind, but these are ad- 
 duced solely for the sake of confirming the truth., that it is the 
 spirit of man ivhich possesses consciousness., and not the body. 
 
 448. I have convei^sed with many persons after their decease., 
 with whom I had been acquainted during their life in the body^ 
 and this at intervals dwring a consider aole period, with som^efoi 
 rrwriths., and with others even a year ; our conversatiotv being 
 carried on in as clear and distinct a voice, although internal'^ oi
 
 152 GENESIS. [Chap. t. 
 
 withf'iiends in the w&rld. Our discourse has sometimes turned 
 on the state of man after deaths and they have heen greatly sur- 
 prised that no one^ during the life cf the hody^ hwws or lelieves 
 that he is to lire hereafter i7i a similar manner ^notxmthstanding 
 death is hut a confivvufion of life ^ icith this advantage^ that the 
 passage is from an obsi.arejjereeption of life into a dear one^ and 
 to those who are in faith towards the Lm'd^ into a jjeiyetvally 
 increasing consciousness of existence. I have often informed them 
 of various varticxdars respecting their friends on earthy and they 
 have desired me to acquaint them that they are still alive^ and, to 
 torite to them an account of their several states. My rejAy., how- 
 ever, has always heen, if I were to speak, or lorite to tliem, they 
 would not Relieve, hut would call my information mere j^hantasy, 
 and ridicule me, asking for signs m' miracles hefore they would 
 helieve me ; and thus I should only expose myself to their con- 
 tempt. So disposed are mankind to deny in their hearts the ex- 
 istence of spirits, that it is prohahle hut a few persons will helieve 
 the facts which Iha/ve here stated, and even those who admit that 
 they exist, are still very unwilling to hear of any onis conversing 
 'Loith them. In ancient times they were strangers to such incre- 
 didity, it heing reserved for those in the p)resent day who seek to 
 discover, hy their fantastic reasonings, the nature of the spirits, 
 whom, they deprive of every sensation hy their definitions and 
 ^iifpof.ition.s, and this in prroj^ortion to their learning. 
 
 GENESIS. 
 
 CHAPTER THE FIFTH. 
 
 CONCERNING HEAVEN AND HEAVENLY JOY. 
 
 449. THE nature of heamen and heavenly joy has heen hith- 
 erto unknown, since those who have thought on the subject have 
 conceived such common and gross ideas respecting it, thcd they 
 amount to nothing. From the spirits newly arrived in the other 
 worlds I had the best p>oysihle oppw'tunitAj of ascertaining what 
 notions they had formed respecting heaven and hea/venly joy^ 
 for when left to thmselves they think as they would do in the 
 \naie^ial body. I am, perjnitted to mention a few exampiles. 
 
 4:60. Some, loho during their abode in the world, were re- 
 garded as the most enlightened in resp>ect to the Word, entertained 
 uo false an idea of' hea/uen^ as to suppose they should themsel/ves. 
 he in heaven, when occupying a/n exalted station, vihence thefk^
 
 449—454.1 GENESIS. 153 
 
 might govern all things beneath, and t/ius be in their oivn glory, 
 and eminent above all others. To convmce those who were in such 
 u vhantasij of their error., they were taken up on high and per- 
 mitted to govern in some degree what was beneath them / V)hen 
 they discovered, to their shame, that this ivas a lieavcn of phan- 
 tasy, and that heaven did not consist in an elevated station, nor 
 in a desire for pre-eminence over others, but in being in love and 
 ■charity, or in the kingdom of the Lord, for to wish to be greater 
 than others is not heaven but hell. 
 
 451. A certain [spir'it] who, during his life in the body, ha/i 
 •been in the possession of jjre-eminent pjower, retained his love of 
 command when he came into the other world. He was, however, 
 told that he wa>< in another ami an eternal kingdom, that Iiis ovyn 
 authority had expired on earth,, and that every one was estimated 
 in the spiritual world arcording to the degree in which he is prin- 
 cipled in the good and the true, and the mercy of the Lord. Lt 
 was also stated that in this respject the kingdom of heaven was 
 like the kingdoms of the earth, lohere all are esteemed in p)ropor- 
 tion to 1 lie ir wealth, and their favor with th.e sovereign • for weidth 
 in the lieavenly kingdom is the good and the true., anil thefavoi 
 of the sovereign is the mercy of the Ljjrd : and if he wished to 
 rule by any other means he was a rebel, being now in a kingdom 
 of another sovereign. On hearing this he was ashamed. 
 
 452. I ha/ve conversed with spirits who conceived heaven and 
 heavenly joy to consist in this, that they should be the greatest. 
 Lt was, however, told them, that in heaven he is the greatest who 
 is the least ', for ivhosoever desires to be the least, has the greatest 
 happiness, and since he enjoys the greatest happiness who is the 
 least, it follows that he is the greatest. For what is true great- 
 ness but to be the most hai>py ? Lt is this which thep>owerful seek 
 to attain by power, OMd the rich by riches. They were further 
 informed, that heaven does not co7isist in desiring to be least with 
 ti view to being the greatest, for such desire is the lust of p)re- 
 eminence, but in every one's wishing from his heart better to 
 others tha/n to himself, and in serving others with a view to their 
 happiness^ from love, and not for any selfish ends. 
 
 453. So7ne entertain so gross an idea of heaven, as to supjjose 
 it to consist merely in admission; regarding it as a closed place, 
 into lohich they are admitted through a door which is opened for 
 the purpose by those toho there act as door-keepers. 
 
 454. Some believe it to consist in leading an indolent life, and 
 heing vmited lipon by others ; but they are informed, that happi- 
 ness by no means consists in a state of idleness and rest, for I'^ere 
 it so, every one would desire happiness for himself alone, and thus 
 none coidd possess it. Moreover, in such an i^iactive, idle life 
 they would become torpicL although it must be known to every one, 
 that without activity of life there can be no happi7iess. The anr 
 gelic life consists in use, and in the goods of charity. For nothini)
 
 154 GENESIS. [Ohap v, 
 
 is more delightful to the angels than to instruct and teach spirits 
 com ingfrom th e world ^— -to serve m ankin d hy in sjm^ing them with 
 what is good^ and hy t ^straining the evil spirits attendant on 
 thevn fro7n passing their p>r ope r hounds^ — to raise up the dead to 
 eternal Ufe^ and afterwards^ if their souls he of such a quality 
 a^ to render it possible^ lo introduce them into heaven. In the 
 performance of these offices they perceive an indescrihable degree 
 of delight. Thus they are images of the Lord., for they love their 
 neighhor more than themselves.,and where this feeling exists .^ there 
 is heaven. Angelic haj^/piness then is in use., from use., and ac- 
 cording to use; o^\ in other words., it is according to the goods of 
 love and charity. Those who entertained the idea., that hea/oerily 
 joy consists in indoleyice and in indolently quaffing eternal de- 
 light., were., for the pmipose of making them ashamed of their 
 opinions., led to perceive the nature of such life. And tney per- 
 ceived that it is most thoroughly sorrovrful ; for heing destructi/ce 
 of every delight., it soon hecomes irksome and disgusting. 
 
 455. A certxiin Ispirif]., who., during his life on earth., had 
 been particularly distinguished for his knowledge of the Word., 
 had conceived the idea that heavenly joy consists in luminous 
 glory., similar to the light of the sun when its rays appear of a 
 golden hue., and thus also that it was a life of indeJlence. In 
 order that he might know that he was in error., such a light was 
 furnished to him., and he was p)laced in the midst of it. At 
 this he was so much delighted., tliat he said he was in heaven ; 
 hut he coidd not remain there long ^ for it speedily grew tiresome 
 to him., and lost its power of pleasing. 
 
 456. Those who were the test educated, declared heavenly joy 
 to consist in a life separated from, the good offices of charity, and 
 in merely praising and worshipping thelord., and called this an 
 active life. They ivere, however., told that thus to praise and 
 worship the Lord is not active life., hut the effect of that life., for 
 the Lord has no need of p>raises., hid is desirous that all shoidd 
 ferform the good deeds of charity., and., according as they do 
 these., they receive happiness from the Lord. Notwithstanding 
 thif<., these learned spirits could form no idea of delight., hut rather 
 <f sla/Dei^., as consisting in the p)erformmice of charitable actions; 
 nevertheless the angels testified that such good offices were con- 
 sistent with the most perfect freedom., and attended with inex- 
 pressible felicity. 
 
 457. Almost all who come into the other life supjwse that 
 there is the same hell and the same heaven for every one, although, 
 in fact ^ there are infinite differences and var'ieties of hoth / for 
 no two people ever dwell in a precisely similar hell or heaven, just 
 as no two men, spirits, or angels, are exactly alike. Those who 
 were in the world of spirits, and in the angelic heamen, were (quite, 
 hoi^rified that I shoidd think any two persons coidd he exactly 
 alike ^ or equal ; saying that every c)n1': is formed hy the ha/rmo
 
 455—45(3.] GENESIS 155 
 
 nious union of many ^ and that it is a onk in proportion to the 
 harmony of %ts parts^ it heing impossible for absolute oneness 
 to subsist, hut only a oneness resulting from the harmonious 
 co7nbination of various constituents. Thus every society in heaven., 
 as well as all the societies taken collectively., or the universal 
 hea/ven., foi^ms a onk, this being effected by the Lord alone by 
 means of love. A certain angel, enumerating only the most uni- 
 versal genera of the delights of spirits, or of those in the first 
 hea/ven, reckoned them to amount to about four hundred and 
 seventy -eight. From this fact an idea may be formed of the 
 vast number of the less universal genera, and of the innumercMe 
 species belonging to each / for since this is the case in the first 
 heaven, how ilUmitab'e must be the kinds of happiness in the 
 heaven of angelic spirits, and still more in tliat of the hea/uen of 
 angels ! 
 
 458. Evil spirits have sometimes su])posed that there exists 
 another heaven besides that of the Lord, and have been permitted 
 to seek everywhere for it, although, to their great confusion, 
 always in vain. Eml spirits fall into such insanity, both through 
 their hatred towards the Lord, and the infernal pain which they 
 endure. 
 
 459. There are three heavens, the first is the cdjode of good 
 spirits, the second of angelic spirits, and the third of angels, all 
 of whom, as well the spirits as the angelic spirits and angels, are 
 distinguished into tioo orders, celestial and spiritual. The celes- 
 tial are such as have received fa%th from the Lord by means of 
 love, like the men of the Most Ancient Church treated of above j 
 and the spiritual, those who have received charity from, the Lord 
 hy means of the knowledges offaith.^ and who make this their 
 pHnciple of action. 
 
 The suhject will be continued at the end of this chapter. 
 
 CHAPTER Y. 
 
 1. THIS is the book of the generations of Man. In the day 
 that God created man into the likeness of God made he him. 
 
 2. Male and female created he them, and blessed them, and 
 called their name Man, in the day when the}' were created. 
 
 3. And Man lived a hundred and thirt}' 3'ears, and begat 
 into his own likeness, after his own image, and called his name 
 Seth. 
 
 4. And the days of Man after he had begotten Seth were 
 eight hundred years ; and he begat sons and daughters.
 
 156 GENESIS. [Chap, v 
 
 5. And all the days that Man lived were nine hundred and 
 thirty years ; and he died. 
 
 6. And Seth lived a hundred and five years, and begat Enos. 
 
 7. And Seth lived after he begat Enos eight hundred and 
 «even vears, and beo:at sons and daiig-hters. 
 
 8. And all the days of Seth were nine hundred and twelve 
 years ; and he died. 
 
 9. And Enos lived ninet}»^ years, and begat Cainan. 
 
 10. And Enos lived after he begat Cainan eight hundred 
 and fifteen years ; and begat sons and daughters. 
 
 11. And all the days of Enos were nine hundred and five 
 years ; and he died. 
 
 12. And Cainan lived seventy years, and begat Mahalaleel. 
 
 13. And Cainan lived after he begat Mahalaleel eight hun- 
 ■dred and forty j^ears, and begat sons and daughters. 
 
 14. And all the days of Cainan were nine hundred and ten 
 years ; and he died. 
 
 15. And Mahalaleel lived sixty and five years, and begat 
 Jared. 
 
 16. And Mahalaleel lived after he begat Jared ei2;ht hun- 
 dred and thirty years, and begat sons and daughters. 
 
 17. And all the days of Mahalaleel were eight hundred 
 ninety and five years; and he died. 
 
 18. And Jared lived a hundred sixty and two years, and 
 begat Enoch. 
 
 19. And Jared lived after he begat Enoch eight hundred 
 years, and begat sons and daughters. 
 
 20. And all the days of Jared were nine hundred sixty and 
 two years ; and he died. 
 
 21. And Enoch lived sixty and five years, and begat Methu- 
 selah. 
 
 22. And Enoch walked with God after he begat MethuselaJ: 
 three hundred years, and begat sons and daughters. 
 
 23. And all the days of Enoch were three hundred sixty anr 
 five years. 
 
 24. And Enoch walked with God ; and lie was not ; for Go< 
 took him. 
 
 25. And Methuselah lived a hundred eighty and seven years 
 and l)egat Laiiiech. 
 
 20. And Methuselah lived after he begat Lainech seven 
 hundred eighty and two years, and begat sons and daughters. 
 
 27. And all the days of Methuselah were nine hundred 
 sixty and nine years ; and he died. 
 
 28. And Lamech lived a hundred eighty and two years, 
 and begat a son : 
 
 29. And he called his name Noah, saying, he shall comfort 
 us concerning our work, and the toil cf our hands, out of the 
 ground which Jeuovau hath cursed.
 
 400_468.] GENESIS. 157 
 
 30. And Lamech lived after lie begat Kuah live hundred 
 ninety and five years, and begat sons and daughters. 
 
 31. And all the days of Lamech were seven hundred seventy 
 and seven years ; and he died. 
 
 32. And Noah was five hundred years old ; and Noah begat 
 Shein, Hani, and Japheth. 
 
 THE CONTENTS. 
 
 460. THIS chapter treats specifically of the propagation ot 
 the Most Ancient Church through successive generations, almost 
 to the deluge. 
 
 461. The Most Ancient Church itself, which was celestial, 
 is what is called Man and a likeness of God^ verse 1. 
 
 462. A second church which was not so celestial as the Most 
 Ancient Church, is denominated Seth^ verses 2, 3. 
 
 463. A third church was named Enos^ verse 6 ; a fourth 
 Cainan^ verse 9; a fifth Malialaleel^ verse 12; a sixth Jared^ 
 verse 15; a seventh Enocli^ verse 18; and an eighth church 
 Methuselah, verse 21. 
 
 464. The church called Enoch is described as framing doc- 
 trine from what was revealed to, and perceived by, the Most 
 Ancient Church, which, although of no use at that time, was 
 preserved for the use of posterity. This is signified by its being 
 said that Enoch was not^ hecause God took him^ verses 22, 23, 24. 
 
 465. A ninth church was denominated Lamech^ verse 25. 
 
 466. A tenth, the parent of three churches after the flood, 
 was named Noah. This church is called the Ancient Churchy 
 at the explication of verses 28, 29. 
 
 467. Ijamech is described as retaining nothing of the percep- 
 tion which the Most Ancient Church enjoyed, and Noah as v 
 New Church, verse 29. 
 
 THE INTERNAL SENSE. 
 
 468. FROM wl'.at has been said and shown in the foregoing 
 chapter it is evident that by names are signified heresies and 
 doctrines. Plence it may be seen that by the names in this 
 chapter are not meant persons but things, and in the present 
 instance doctrines, or churches, which were preserved, n-jt 
 withstanding the changes they underwent, from tiie time ol 
 the Most Ancient Church even to Noah. Moreover, every 
 church decreases in the course of time, and at last renuiinc
 
 158 GENESIS. [Chap, v 
 
 onlv with a few persons ; — those few with whom it remained at 
 the time of the deluge, were called Noah. That the true church 
 does decrease and remain with but few, is evident from the pro- 
 gress of other churclies, which have thus decreased. Those 
 who are left are in the Word called remains., and a remnant^ 
 and are said to be in the midst or tniddle of the land. Kow as* 
 this is the case in a universal, so also it is in a particular sense, 
 or as it is with the church, so it is with ever}' individual man ; 
 for uidess reviains were preserved bj the Lord in every one, he 
 must needs perish eternally, since spiritual and celestial life 
 exist in them. So also in a general or universal sense, unless 
 there were always some with whom the true church, or true 
 faith remained, the human race would perish ; for, as is gener- 
 ally known, a city, na^', sometimes a whole kingdom, is saved 
 because of a few. It is similar with the human frame ; so long 
 as the heart is sound, life is extended to the neighboring viscera, 
 but when this becomes exhausted, the other parts of the body 
 cease to be nourished, and the man dies. The last remains are 
 those which are signified by Noah j for, as appears from verse 
 12 of the following chapter, as Avell as from other places, the 
 whole earth had become corrupt. Of remains as existing in 
 each individual as well as in the church in general, much is said 
 in the prophets ; — as in Isaiah : "• He that is left in Zion, and 
 he that remaineth in Jerusalem, shall be called holy, even every 
 one that is written to lives in Jerusalem ; when the Lord shall 
 have washed away the tilth of the daughters of Zion, and shall 
 have purged the bloods of Jerusalem from the midst thereof," 
 (iv. 3, -1.) In which passage those who are left represent the 
 remains of the church, and also in every member, and are hence 
 said to be holy / for those ivho are hft in Zion and Jerusalein 
 could not be holy merely because they remained. Again : " It 
 shall come to pass in that day, that the remnant of Israel, and 
 such as are escaped of the house of Jacob, shall no more again 
 stay upon him that smote them, but shall stay upon Jehuvah 
 the Holy One of Israel in truth. The remnant shall return, 
 the remnant of Jacob, unto the mighty God," (x. 20, 21.) ''In 
 those daj's, and in that time, the iniquity of Israel shall be 
 sought for, and there shall be none;, and the sins of Judali, 
 and they shall not be found ; for I will ])ardon them whom I 
 make a remnant^'' (1. 20.) In Micah : "The remnant of Jacob 
 shall be in the midst of man}^ people, as the dew from Jehovah, 
 as the showers upon the grass," (v. 7.) The remains "f man 
 or the church, were aiso represented by the tenths^ whicfi were 
 holy; hence also the number te7i being hoi}', is predicated ot 
 reraains ', as in Isaiah, where the remnant is called a seed of 
 holiness: "Jehovah shall remove man, and many things shall 
 remain in the midst o/'the land; and yet in it shall be a tenths 
 and it shall return, and siiall be to exterminate, as a toil-tree^
 
 i69— 471.] GENESIS. 159 
 
 and as an oak, when a stem is cast forth fron. them; tJie seed 
 of holiness is the stem thereof^'' (vi. 12. 13.) And in Amos: 
 "Thus saith the Lord Jehovah, The city tliat went out a thou- 
 sand shall leave a hundred^ and that which went forth a hundred 
 shall leave ten to the house of Israel," (v. 3.) In these, and 
 many other passages, in the internal sense are signified the re- 
 mains of which we have l)een speftking. That a city, or state, 
 is preserved because of the remains of the church, is evident 
 from what was said to Abraham concerning Sodom : " Abraham 
 said, Peradventure ten may be found there : and lie said, I will 
 not destroy it for ten's sake," (Gen. xviii. 32.) 
 
 409. Verse 1 . This is the hook of the generation's of Man. 
 In the day that God created man^ into the liJceness of God made 
 he him. The booh of the generations is the account of those 
 who proceeded from the Most Ancient Church. In the day 
 that God created man denotes his being made spiritual, and into 
 the likeness of God made lie him^ signifies, that he was made 
 celestial: thus it is a description of the Most Ancient Church. 
 
 470. IJie hook of the generations is an account of those who 
 proceeded from the Most Ancient Church, as is very evident 
 from what follows ; for, from this to the eleventh chapter, or to 
 the time of Eber, names never signify persons, but things. In 
 the most ancient time mankind were distinguished into houses^ 
 families^ and tril)es ', a house consisting of the husband and 
 wife with their children, and domestic servants ; 2i family., of a 
 greater or lesser number of houses, which were at no great dis- 
 tance, but were still separate from each other ; and u trihe., of a 
 larger or smaller number of families. 
 
 471. The reason why they thus dwelt, namely, apart one 
 among another, divided oxA^ xwio houses., f am dies .^ 2^\^ trihes., 
 was, that by this means the church might be preserved entire, 
 and all the houses and families might be dependant on their 
 parent, and thereby remain in love and in true worship. It is 
 to be remarked also that each house had a peculiar genius or 
 temper distinct from every other ; for it is well known that chil- 
 dren, and even remote descendants, derive from their parents a 
 jiarticular disposition, and such characteristic marks as cause a 
 ditference in their faces, and other parts of their persons ; to 
 prevent therefore a confusion of tempers and dispositions, and 
 to preserve the distinction accurately, it pleased the Lord that 
 they should dwell in this manner. Thus the church wa^ a living 
 representative of the kingdom of the Loi-d ; for in the Lord's 
 kingdom there are innumerable societies, each distinguished 
 from every other, according to the differences of love and faith. 
 This, as we observed above, is whai is meant by living alone, 
 and by dwelling in tents. For the same reason also it pleased 
 the Lord that the Jewish church should be distinguished into 
 hou^ses, families, and trihes, and that they should contract mar
 
 160 GEXESIS [Chap, v 
 
 riages each in liis Te?>Y>Qct\\'Q family : but oi this, by tlie divine 
 mercv of the Lord, we shall speak more particularly hereafter. 
 
 472. In the day that God created tnan^ denotes his ])eing 
 njade spiritual, and bv God''s inahing him into his likeness is 
 represented his being made celestial, as appears from what was 
 said and shown above. The expression to create^ pi'operly i-.^- 
 lates to man when he is created anew^ or regenerated ; and the 
 phrase to maJce^ when he is perfected ; wherefore in the Word 
 there is an accurate distinction observed between creating^ 
 fanning^ and maWing^ as was shown above in the second chapter, 
 where it is said of the spiritual man made celestial, that God 
 rested from, all his worh^ which God created in maTcing^ and in 
 other passages also, to create relates to the spiritual man, and 
 to make^ that is, to perfect, to the celestial man, see u. 16, 
 and 88. 
 
 473. A likeness of God is a celestial, and an image of God 
 a spiritual man, as has been also previously shown. An image 
 is preparatory to a likeness^ and a likeness is a real resemblance, 
 for the celestial man is entirely governed by the Lord after his 
 own likeness. 
 
 474. Since therefore the subject here treated of is the gen- 
 eration or propagation of the Most Ancient Church, it is first 
 described as proceeding from a spiritual into a celestial state, its 
 propagation being subsequent thereto. 
 
 475. Yerse 2. Male and female created he them., and Messed 
 them., and called their name Man., in the day when they were 
 created. By male ?a\^ female the marriage between faith and 
 love is signified, and by calling their name Man is denoted that 
 they constituted the church, which is, in an especial sense, de- 
 nominated m,an \hom6\. 
 
 476. By male and female is signified the marriage between 
 faith and love. This was declared and proved above, where it 
 was shown that the male or man [vzV] represents the under- 
 standing and whatever belongs to it, consequently every tiling 
 of faith ; and that i\\e female or woman signifies the will, or the 
 things appertaining to the will, consequently whatever has rela- 
 tion to love; wherefore she was also called Eve., a nanie signify- 
 ing life, which is derived from love alone. By afeinale therefore 
 is also represented the church, as has been previously shown, 
 and by a male a man \yir'] of the church : the state of the 
 church is here treated of when it was spiritual, and about to 
 be made celestial, wherefore male is mentioned before female., 
 as in chap. i. 26, 27. The expression to create., also has refer- 
 ence to the spiritual man ; i)ut afterwai'ds when a nuirriage has 
 been effected, or the church made celestial, then it is no longer 
 called either male or female, but mun \]iom.o\ who, by reason 
 of their marriage, signifies both ; wherefore it j)resently follows, 
 a/iid lie called tlieir nantAi Ala-n., by whom is signified tiie ehurcli.
 
 472—477.] GENESIS. 161 
 
 477. That Man is the Most Ancient Church has been often 
 said and shown above ; for in a supremo sense tlie Lord Him- 
 self alone is man ; lience the celestial churcli is called Man, as 
 being a likeness, and hence too the spiritual church is so called 
 as being an image: but in a general sense every one is called 
 man who has human understanding; for man is man by virtue 
 of understanding, and according thereto one person is more 
 man than another, although the distinction of one man from 
 another ought to be made according to faith as grounded in love 
 to the Lord. That the Most Ancient Church, and every true 
 cliurch, and hence those who are of the church, or those who are 
 principled in love and faith towards the Lord, are especially 
 called man, is evident from the Word ; as in Ezekiel : " I will 
 cause inan to multiply upon you, all the house of Israel, all of 
 it; I will cause to multiply upon you man and beast, that they 
 may be multiplied and bear fruit ; and I will cause you to dwell 
 according to your ancient times / and I will do better unto you 
 than at your beginnings / and I will cause man to walk upon you, 
 my people Israel," (xxxvi. 10, 11, 12 ;) where by ancient times is 
 signified the Most Ancient Church ; by beginnings the ancient 
 churches ; by the house of Israel and people Israel^ the primitive 
 church, or church of the Gentiles; all which churches are called 
 man. So in Moses : " Remember the days of eternity^ consider 
 the years oi gender ation and generation: when the Most High 
 divided to the nations an inheritance, when He separiited the 
 sons of man ^ He set the bounds of the people according to the 
 nund^er of the sons of Israel," (Deut. xxxiii. 7, 8 ;) where by 
 the days of eternity the Most Ancient Church is meant ; by 
 generation and generation the ancient churches : the sons of 
 man are those who were principled in faith tow^ards the Lord, 
 which faith is the number of the sons of Isi^ael. That a regen- 
 erate person is called maw, appears from Jeremiah : " I beheld 
 tiie earth, and lo it was empty and void ; and the heavens, and 
 tiiey had no light ; I beheld, and lo, no man.^ and every bird 
 of the heavens were fled," (iv. 23, 25 ;) where earth signifies 
 the external man, heaven the internal ; inan the love of good- 
 ness ; the bird of the heavens the understanding of truth. Again : 
 '• Behold the days come, saith Jehovah, that I will sow the 
 house of Israel, and the house of Judah, with the seed of man., 
 and with the seed of beast," (xxxi. 27;) where man signifies 
 rhr internal man, beast the external. So in Isaiah : " Cease ye 
 from man in whose nostrils is breath, for wherein is he to be 
 accounted of," (ii. 22 ;) where by man is signified a man of the 
 church. Again: "Jehovah shall remove man far away, and 
 many things that were left in the midst of the land," (vi. 12 ;) 
 speaking of the vastation of man, in that there should no longer 
 exist either goodness or truth. Again : " The inhabitants of the 
 earth shall be burned, and man shall be left very few," (xxiv, 
 
 M
 
 162 GENESIS. [Chap. v. 
 
 6;) where man signifies such as have faith. Again: "Tlie 
 highways lie waste, the wayfaring man ceasetli, he hath broken 
 the covenant, he hath despised the cities, he hath not regarded 
 y^aw, the earth mourneth and languisheth," (xxxiii. 8, 9.) The 
 term for maii^ in tlie two last passages, in the Hebrew, is Enos 
 [not Adam], Again : " I will make a ruian more precious than 
 fine gold, and a mmi than the gold of Ophir ; therefore I will 
 si lake the heavens, and the earth shall be moved out of her 
 place,-' (xiii. 12, 13 ;) where the word for man (in the original) 
 in the first place is Enos, and in the second is Adam. 
 
 478. The reason why he is called Adam is, because the He 
 brew word Adam, signifies man ', but that he is never by name 
 properly called Adam^ bu.t man^ is very evident both from this 
 and former passages ; Tnan is predicated both of male and female, 
 and therefore they are both together called maw, for it is said, 
 " He called their name 7nan in the day that they were created ;'' 
 in like manner it is said in the first chapter: " Let us make 
 man into our image, and let them have dominion over the fish 
 of the sea," &c. 27, 28. Hence also it may appear, that the 
 subject treated of is not the creation of some one particular 
 man who was the first of mankind, but the Most Ancient 
 Church. 
 
 479. By calling a name^ or calling hy natne^ is signified in 
 the Word to know the quality of things, as was shown above, 
 and in the present case it has relation to the quality of the 
 Most Ancient Church, denoting that man was taken from the 
 ground, or regenerated by the Lord, for the word Adam means 
 ground ; and afterwards when he was made celestial, that he 
 became most eminently man^ by virtue of faith originating in 
 love towards the Lord. 
 
 480. That tliey were called m.an in the day that they were 
 created, appears also from the first chapter, verses 26, 27, viz., 
 at the end of the sixth day, which answers to the evening ot 
 the sabbath, or when the sabbath or seventh day began ; for 
 tlie seventh day, or sabbath, is the celestial man, as was shown 
 al)ove. 
 
 481. Verse 3. And Man lived a hundred and thirty years^ 
 and hegat into his own like7iess, according to his own image, and 
 called his na,m,e Seth. By a hundred and thirty years is signified 
 the time before the rise of a New Church, which, being not very 
 unlike the Most Ancient, is said to be born into its likeness, and 
 according to its image : but Ukejiess has relation to faith, and 
 image to love; this church was called Seth. 
 
 482. What tl^e years, and numhers of years, which occur in 
 this chapter, signifv in an internal sense, has been heretofore 
 a hidden mystery : those who abide in the literal sense suppose 
 them to be secular years, whereas from this to the twelfth chap- 
 ter there is nothing historical contained according to its appear-
 
 478—483.] • GENESIS. 103 
 
 ance in the literal sense, but all and every thing contains sonie- 
 wliat different from such appearance; and as this is the case 
 with the names^ so is it also with the nuwhers. In the Word 
 we find frequent mention made of the nuTnber three^ and also 
 c>f the number seven, and wheresoever they occur they signify 
 somewhat holy, or particularly sacred, as to the states, which 
 the times or other things imply or represent : they have a like 
 signification in the least intervals and in the greatest, for as 
 parts have relation to the whole, so the least have relation to 
 the greatest, for there must needs be such a similarity of cases, 
 in order that the whole as compounded of its parts, or the 
 greatest as arising from the least, may exist in agreement there- 
 with. Thus in Isaiah : " Now hath Jehovah spoken, saying. 
 Within three years, as the years of a hireling, and tiie glory 
 of Moab shall be contemned," (xvi. 14 :) again ; " Thus hatii 
 the Lord said unto me, Within a yea7\ according to the years 
 of a hireling, and all the glory of Kedar shall fail," {xxi. 16 ;) 
 in which passages are signified both the least and greatest inter- 
 vals. So in xiabakkuk: "Jehovah, I have heard thy rejxjrt, 
 and was afraid ; O Jehovah, revive thy work in the midst of the 
 yea/rs, in the midst of the years make known," (iii. 2 ;) where 
 the midst of years signifies the Lord's coming. Also in lesser 
 intervals it signifies every coming of the Lord, as when man is 
 regenerated ; in greater, when the Church of the Lord arises 
 anew : it is likewise called the year of the redeemed, as in Isaiah : 
 "The day of vengeance is in my heart, the yeai' of my redeemed 
 is come," (Ixiii. 4.) So also the thousand years in which Satan 
 was bound, (Rev. xx. 2, 7 ;) and the thousand years of the first 
 resurrection, (Eev. xx. 4, 5, 6,) do not signify a thousand years, 
 but their states ; for as days are used to express states, accord- 
 ing to what was shown above, so also are years, and states are 
 described by the number of years. Hence it may a-ppear, that 
 times in this chapter also imply states; for every particular 
 church was in a different state of perception from the rest, ac- 
 cording to the differences of genius, or temper, hereditary and 
 acquired. 
 
 483. By the names which follow, as by Seth, Enos, Cainan, 
 Mahalaleel, Jared, Enoch, Methusaleh, Lamech, Noah, are 
 signified so many churches, the first and principal whereof was 
 th'at which was called Man. Of these churches the principal 
 character or distinction ^^-hq perception, wherefore the differences 
 of the churches of that time consisted especially in the differences 
 oi perceptions. It is permitted me here to relate this circum- 
 stance aowcQYmng perception, that in the universal heaven there 
 prevails nothing but a perception of goodness and truth, which 
 is sucii as cannot be described, with innumerable differences, so 
 that no two societies enjoy similar verception : the ptrceptions 
 there prevalent are distinguislied into genera and S})ecies, of
 
 164 GENESIS. [Chaf. v 
 
 which are innumerable ; but of these, by the Divine Mercy 
 of tlie Lord, we shall s|)eak more particularly hereafter. Since 
 the genera (ii jperceptions are innumerable, and the species also 
 of each particular genus, and the particulars likewise of each 
 S}>€cies, it may appear how little the world at this day knows 
 concerning things celestial and spiritual, or rather how totally 
 blind men are to such knowledge, since they do not even know 
 what 2?ercejption is, and if they are told, they do not believe 
 that any such thing exists ; and so also in other cases. The 
 Most Ancient Church represented the celestial kingdom of the 
 Lord, even as to the generic and specific differences oi percep- 
 tions / but whereas the nature of perception^ even in its most 
 general idea, is at this day utterly unknown, a description of 
 the genera and species of the perceptions of these churches, 
 must needs appear dark and strange : they were distinguished 
 at that time into houses, families, and tribes, and contracted 
 marriages within houses and families, for this reason, that the 
 genera and species of perceptions might exist, and might be 
 derived in no other manner than according to the propagations 
 of temper and dispositions from the parents ; wherefore those 
 who were of the Most Ancient Church dwell together in heaven. 
 
 484. The church which was called Seth, was very nearly 
 similar to the Most Ancient Church, as is evident from this 
 circumstance, that it is said that man hegat into his likeness^ 
 accinJlng to his image^ and called his name Seth i the term 
 likeness lias relation to faith, and image to love ; for that this 
 church was not like the Most Ancient Church with respect to 
 love and faith originating therein, is plain from its being just 
 before said. '' Male and female created he them, and blessed 
 them, and called their name man," by which is signified the 
 spiritual man of the sixth day, as was said above, wherefore the 
 likeness of this man was as a spiritual man of the sixth day, 
 consisting in this, that love was not so much his principal charac- 
 teristic, but still that faith was joined with love. 
 
 485. That a difi'erent church is here meant by Seth from 
 what was described above (ch. iv. 25), may be seen in the expli- 
 cation, n. 435. Churches of different doctrines were called by 
 similar names, as appears from the churches which in the fore- 
 going cliapter, verses 17 and 18, were called Enoch and Lamech, 
 which wATc in like manner different from what are called Enoch 
 and L..iiiech in this chapter, verses 21, 30. 
 
 48 ti. Verse 4. And the days of man after he hegat Seth were 
 eight hundred years^ and Joe hegat sons and daughters. By days 
 are signified times and states in general; by 2/<?a/"«, times and 
 states in i)articular; by sons and daughters are signified the 
 truths and goods which they perceived. 
 
 487. That by days are signified times and states in general, 
 was shown in the first chapter, where tlie days of creation ur*
 
 484—488.] GENESIS. 165 
 
 ased according to such signification. In the Word it is very 
 usual to call all time days^ as is the case in the present verse, 
 and in those \vhich follow, 5, 8, 11, 14, 17, 20, 23, 27, 81 ; 
 wiieretbre also states of time in general are likewise signified by 
 days j and when years are added, then by the numhers of the, 
 years are signified the kinds and qualities of states, consequently 
 states in particular. The most ancient people had their nura- 
 hers^ by which they expressed various things respecting the 
 church, as by the numbers three^ seven, ten, twelve, and se\eral 
 more compounded of these and others, whereby they compre- 
 hended states of the church; wherefore these numbers contain 
 arcana, which would require uiuch time to explain : by means 
 of which they formed a computation or reckoning of the states 
 of the church, which occurs in many parts of the Word, 
 particularly the prophetical. So also in the rites of the Jewish 
 Church, numbers are applied both to times and measures ; as 
 in relation to sacrifices, meat-offerings, oblations, and other 
 things, which in their respective a|)plication, signify what is holy; 
 wherefore the things particularly implied by eight hundred, ^wA 
 in the following verse by nine hundred and thirty, and by the 
 several numbers of years in the subsequent verse, are too many 
 to be enumerated, inasmuch as they are expressive of the 
 several changes of states in the church with reference to their 
 general state : in a future part of this work, by the divine 
 mercy of the Lord, we shall take occasion to show what the 
 simple numbers up to twelve signify, for until the signification 
 of these is known, it will be impossible to conceive the signifi- 
 cation of the compound numhers. 
 
 488. Days signify states in general, and yeo/rs states in 
 particular, as may appear also from the Word ; as in Ezekiel : 
 ''Thou luist caused thy days to draw near, and art come eve^i 
 to tiiy years,^^ (xxii. 4 ;) speaking of those who commit abomina- 
 tions, and fill up the measm-e of their sins, of whose state ii. 
 general are predicated days, and in particular, years. So in 
 David : " Thou shalt add days to the days of the king, and his 
 yea/rs as of generation and generation," (Psalm Ixi. 6,) speaking 
 of the Lord and of His kingdom, where also days and years 
 signify the state of His kingdom. So again : " I have consid- 
 ered the days of old, the years of ancient times," (Psalm 
 Ixxvii. 5 ;) where days of old signify states of the Most Ancient 
 Church, and years of ancient times, signify states of the An- 
 cient Church. So in Isaiah : "The day of vengeance is in my 
 heart, and the year of my redeemed is come," (Ixiii. 4 ;) speaking 
 of the last times, where the day of vengeance signifies a state of 
 damnation, and the year of the redeemed a state of blessedness. 
 Again : " To proclaim the acceptable year of the Lord, and the 
 day of vengeance of our God ; to comfort all that mourn," 
 (Ixi. 2 ;) where liofh days and years signify states. So in Jere
 
 166 GENESIS. [Cha.-. v 
 
 miah : " Renew our days as of old," (Lament, v. 21 ;) where 
 days manifestly signify states. So in Joel : " The day of Je 
 hovah Cometh, for it is nigh at hand, a day of darkness, and ot 
 thick darkness, a day of clonds and of obscurity ; there hath not 
 been ever the like, neither shall be after it, even to the years ol 
 generation and generation," (ii. 1, 2 ;) where day signifies a state 
 ■of darkness and of thick darkness, of cloud and of obscurity, 
 with every one in particular, and with all men in general. So 
 in Zechariah : " I will remove the iniquity of that land in one 
 day / in that day shall ye cry a man to his comj^anion under 
 the vine, and under the fig-tree," (iii. 9, 10.) And again : " It 
 «hall be one day^ which shall be known to Jehovah, not day nor 
 night, and it shall come to pass that at evening-time it shall be 
 light," (xiv. 7 ;) where it is plain that by day is signified state, 
 because it is said. It shall he a day, not day nor nighty at eve- 
 ning-time it sTiall he light. The like is manifest from the Deca- 
 logue, " Honor thy father and thy mother, that thy days may 
 be prolonged, and that it may be well with thee on the ground," 
 ifec. (Deut. V, 16 ; chap. xxv. 15 ;) where to have days ]yrolonged 
 ■does not signify length of life, but a happy state. In the lite- 
 ral sense it must needs appear as if day signified time, but in 
 the internal sense it signifies state : the angels, who are in the 
 internal sense, do not know what time is, for they have no sun 
 and moon to distinguish times ; consequently they do not know 
 what days and years are, but only what states are and the changes 
 thereof; wherefore before the angels, who are in the intenuil 
 sense, every thing relating to matter, space, and time disappears, 
 as in the literal sense of this passage in Ezekiel : " The day is 
 near, even the day of Jehovah is near ; a day of cloud ; it shall 
 be the time of the heathen," (xxx. 3 ;) and of this in Joel, 
 *' Alas for the day ! for the day of Jehovah is at hand, and as 
 vastation shall it come," (i. 15;) where a day of cloud signifies 
 a cloud, or falsity : the day of the heathen signifies the heathen, 
 or wickedness : the day of Jehovah signifies vastation. Wiien 
 the notion of time is removed, there remains the notion of the 
 state of things which existed at that time. The case is similar 
 with respect to tlie days and years which are so often mentioned 
 in this chapter. 
 
 489. By sons and daughters are signified truths and goods, 
 which they had a perception of, and by sons are meant truths, 
 and by daughters goods, as may appear from many passages 
 in the prophets ; for the conceptions and births of the Church, 
 in the Word, as of old time, are called sons and daughters ; 
 as' in Isaiah : "The Gentiles shall walk to thy light, and kings 
 to the brightness of thy rising ; lift up thine eyes round 
 about and see ; all gather themselves together and come to 
 thee; tliy sons shall come from far, and thy danghtrrs shall 
 be nursed at thv side; then thou siialt see and tlow together,
 
 489—490.] GENESIS. 167 
 
 and thy heart shall be amazed, and shall In; enlarged," (Ix. 
 3, 4, 5;) in which passage sons signifv trnths, and daughter» 
 goods. So in David: ''Rid me and deliver me from the hand 
 of the S(ms of the stranger, whose mouth speaketh vanity ; that 
 our sons may be as plantations grown up in their youth, that 
 our daughters may be as corners cut out in the form of a temple," 
 (Psalm xliv. 11, i2 ;) the sons of the stranger signify spurious 
 truths, or falses ; our sons signify the doctrinals ol" truth ; our 
 daughters tlie doctrinals of goodness. So in Isaiah: "I will say 
 to tiio north. Give up, and to the south. Keep not back; bring 
 my sons from far, and my daughters from the ends of the earth ; 
 bring forth the blind people, and they shall have eyes, the deaf, 
 and tliey shall have ears," (xliii. 6, 8;) in wliich passage sons 
 signify truths, daughters goods, the blind those who would see 
 'truths, and the deaf those who would obey them. So in Jere- 
 miah : " Shame liath de\'oured the labor of our fathers from our 
 youth, their cattle and their herds, their .yo^i.y and their daughters^''^ 
 {m. 24;) where S07is and daughters signify trutiis and goods. 
 That children and sons signify truths, is plain from Isaiah : 
 '* Jacob shall not now be ashamed, neither shall liis face now 
 wax pale : for when he shall see his children the work of my 
 hands in the midst of him, tliey shall sanctify my name, and 
 sanctify the Holy One of Jacob, and shall tear the God of Israel ; 
 they also that erred in spirit shall come to understanding," 
 (xxix. 22, 23, 24:) the Holy One of Jacob, the God of Israel, 
 signifies the Lord ; children signify the regenerate, who have the 
 understanding of g-oodness and truth, according to what follows. 
 So again : " Sing, O barren, thon that didst not bare : because 
 more are the children of the desolate, than the children of the 
 married wife," (liv. 1 ;) the children of the desolate signify the 
 truths of the primitive Church, or of the Gentiles ; the children 
 of the married wife signify the truths of the Jewish Church. 
 So in Jeremiah : " My tabernacle is spoiled, and all my cords 
 iire broken ; my sons are gone forth of me, and are not," (x. 20 ;) 
 where sons signify truths. Again : " His children also shall 
 be as aforetime, and their congregation shall be established 
 before me," (xxx. 20 ;) where children signify the truths of the 
 Ancient Church. So in Zechariah : " I will raise up thy s<ms, 
 O Zion, with thy sons, O Javan, and make thee as the sword ol 
 a mighty man," (ix. 13 ;) signifying the truths of love grounded 
 in faith. 
 
 490. That daughters siguity goods, appears from many 
 passages in the Word ; as in David: "Kings' daughie7's were 
 among tliy precious ones : upon thy right hand did stand 
 the queen in gold of Ophir ; the daughter of Tyre with a gift : 
 the king's daughter is all glorious within ; her clothing is of 
 wrought gold ; instead of thy fathers shall be thy 5o;?.5," (Psalm 
 xiv. 10 — 17 :) where the goodness and beauty of love and f;iith
 
 KJS GENESIS. [Chap. v. 
 
 are described by daughter : hence churches are called daughters 
 by virtue of goods, as the dcmglder of Zion and the daughter of 
 Jerusalem, (Isaiah xxxvii. 22;) and in many other places : they 
 are also called daughters of the people, (Isaiah xxii. 4 ;) and the 
 daughter of Tarshish, (Isaiah xxiii. 10 ;) and the daughters of 
 Sidon, (verse 12 of the same chapter,) and daughters in the field, 
 (Ezek. xxvi. 6. 8.) 
 
 491. The same things are signified by sons and daughters in 
 this chapter, (verses 4, 7, 10, 13, 16, 19, 26, 30,) but according 
 to the nature and quality of the Church, such are its sons and 
 daughters^ or such are goods and truths^ the truths and goods 
 here spoken of are such as were distinctly perceived, because 
 they are predicated of the Most Ancient Church, the principal 
 and parent of all other and succeeding Churches. ^ 
 
 492. Verse 5. And all the days that man lived were nine 
 hundred and thirty years^ and he died. By days and years are 
 here signified times and states, as above : by Marl's dying is 
 signified, that such perception no longer existed. 
 
 493. That by d^OAjs and years are signified times and states 
 needs no further explication : we shall only here observe, that 
 in the world there must needs exist times and measures, to 
 which numbers are applicable, as being in the ultimates oi 
 nature; but whensoever they are applied in the Word, by num- 
 hers of days and years^ and also by numbers of measures., is sig- 
 nified somewhat abstracted from times and measures, according 
 to the signification of the munher ', as where it is said, that there 
 are six days of labor, and that the seventh is holy, according to 
 what was mentioned above ; that the jubilee should be pro- 
 chiimed every forty-ninth year, and should be celebrated on the 
 fiftieth ; that the tribes of Israel were twelve, and the apostles 
 of the Lord the same mtmher ; that there w^ere seventy elders, 
 and as many disciples of the Lord ; and so in many other cases 
 where numbers signify something abstracted from the things to 
 wiiich they are applied; and in such abstracted sense, states 
 are what are signified by nuonhers. 
 
 494. By the mail's dying is signified, that such perception 
 no longer existed, as appears from the signification of the ex- 
 pression to die^ which is applicable to every thing when it 
 ceases to be such as it was before ; as in John : " Unto the 
 angel of the Church in Sardis, write ; these things saith He 
 that hath the seven spirits of God, and the seven s.ars; I know 
 tiiy works, tiiat thou ai-t said to live, but thou art dead; be 
 watchful, and strengthen the things which remain, that are 
 ready to die ' for I have not found thy wor^s perfect before 
 God,'" (Kev. lii. 1, 2.) So in Jeremiah : "I will cast thee out 
 and thy mother that bare thee into another country where ye 
 were not born, and there shall ye c/i>," (xxii. 26 ;) where mothei^ 
 signifies the Church. For the case with the Church is, as was
 
 491— 498. J GENESIS. 169 
 
 observed tliat it decreases and degenerates, and that its first 
 integrity decays, chiefly by reason of the increase of hereditary 
 evil, for every sncceeding parent adds some new evil to what 
 was liereditary in himself. Every actual evil in parents assumes 
 an appearance of nature, and when it often recurs, it becomes 
 natural, and is an addition to what was hereditary, and is trans- 
 ])lanted into their children, and thereby into their posterity, in 
 Consequence whereof there is an immense increase of hereditary 
 evil in succeeding generations; and this must appear plain to 
 every one who attends to the evil dispositions of children, and 
 traces the resemblance therein between them, their parents, 
 and forefathers. It is a most false idea to suppose with some, 
 that there is no hereditary evil but what was implanted, as they 
 say, by Adam, see n. 313 ; when nevertheless every particular 
 person, by his own actual sins, causes hereditary evil, and makes 
 an addition to what he received from Ins parents, and thus 
 extends its quantity, which remains in all his posterity ; nor 
 does this evil suffer any check, or tempering, except in those 
 who are regenerated by the Lord. This is the primary cause 
 why evei,'y church degenerates ; and this was the case with the 
 Most Ancient Church. 
 
 495. IIow the Most Ancient Church decreased cannot be 
 seen, unless the nature and meaning of perception be under- 
 stood, for that church enjoyed a ijerceptlon^ such as at this day 
 does not exist. The ^^e?'ce/>'^/c?i of a church consists in this, that 
 tlie members thereof ^j^'^'cc/vt^ from the Lord what is good and 
 true, like the angels ; not so much what is good and true with 
 respect to civil society, but what is good and true with respect 
 to love and faith towards the Lord. From a confession of faith 
 confirmed by life it may appear, what is the nature ai percep 
 tion^ and wliether it exists or not. 
 
 496. Verse 6. And Seth lived a hundreds and five years^ 
 and hegat Enos. Seth, as was observed, is another churcii, less 
 celestial than the Most Ancient Church, its parent, yet still one 
 of the Most AncicMit Churches : by living a hundred and five 
 //''«rs times and states are signified, as above: hylegettiny Enos 
 i> :=;ignified, that another church thence descended, whit-li was 
 L-alled Enos. 
 
 4!>7. Seth is another church less celestial than the j\Iost 
 Ancient Church, its parent, yet still one of the Most Ancient 
 Chnrclies, as may appear from what was said above concerning 
 Seth (veise 3). The case with churches, as was observed, is this, 
 that by degrees, and in process of time, they decreased as to 
 essentials, owing to the cause above mentioned. 
 
 498. Th;'.t by hegetting Enos is siirnified, that another churcli 
 thence descmded, which was called En^s^ appears also from this 
 circumstance, that the names in this chapter, signify nothing 
 else but churches.
 
 no GENESIS. [Chap, v 
 
 499. Verses 7, 8. And Seth lived., after he hegat Ervos^ 
 eight hundred and seven years., and hegat sons and daughters. 
 And ad the days of Seth were nine hundred and twelve yearSy 
 and he died. Days and numhers of years signify in tliis. as in 
 the former verse, times and states : sons and daughters too have 
 the same signification as before : hy dying., in like maniu^r, is 
 signified as above. 
 
 500. Yerse 9. And Enos lived ninety years and. hegat 
 Cainan. By Enos., as was said, is signified a tliird clmrchj 
 less celestial than the church Seth, yet still one of the Most 
 Ancient Churches : by Cainan is signified a fourth church, 
 which succeeded the former. 
 
 501. The case of the churches, succeeding each other at par- 
 ticular periods, and of which it is said that one was descended 
 from another, may be compared with that of fruits and their 
 seeds, in the midst or inmost parts whei'eof are contained, as it 
 were fruits of fruits, and seeds of seeds, from which the other 
 parts that succeed each other in order, receive life ; for as each 
 part is further removed fi-om that inmost centre towards the 
 circumference, in the same proportion it partakes less of the 
 essence of the fruit or seed, till at length it becomes a mere skin 
 or covering, wherein the fruits or seeds have their termination. 
 Or as in the case of the brain, in the inmost parts whereof are 
 subtile organ ical forms called the cortical substances, from 
 which, and by which the operations of the soul proceed : to 
 those substances others succeed in order, first the purer cover- 
 ings, then the densei", afterwards the common coats called 
 meninges, which are terminated in coverings still more com- 
 mon, and at last in the most common or general of all, which ia 
 the skull. 
 
 502. These three churches, Man., Seth., and Enos., consti- 
 tute the Most Ancient Church, but still with a difference of 
 ])erfection as to j9(?r<?^^>f/wi5 ,■ the perceptive faculty of the first 
 church was constantly diminishing in the succeeding churches, 
 md becoming more common, as was observed concerning fruit 
 or its seed, and concerning the brain : perfection consists in the 
 i\\c\\\ty 0^ perceiving distinctly, which faculty is diminished when 
 the jjerception is less distinct and more common ; in this case 
 an obscurer perception succeeds in the place of that which was 
 clearer, and thus it begins to vanish. 
 
 503. l^ha percejjtive faculty of the Most Ancient Chui-ch not 
 only consisted in a 'perception of what was good and true, 
 but also ill a perception of hap])iness and delight arising from 
 well-doing; without such happiness and delight in doing what 
 is good, t\\ii perceptive faculty lias no life, but by virtue of such 
 happiness and delight it receives life. The life of love, and ol 
 faitii grounded in love, such as the Most Ancient Church 
 enjoyed, is life during its exercise in use, or in the good and
 
 499—510.] GENESIS. 171 
 
 truth of use : from use, by use, and according to use, life is 
 communicated from the Lord ; there can be no life in what is 
 useless, for whatever is useless is rejected : herein the moet 
 ancient people were likenesses of the Lord, wherefore also in 
 things relating to jperception they became images : p^rcejAion 
 consists in knowing what is good and true, consequently what 
 is of faith : he wdio is principled in love, is not deligiited oidy 
 in knowing, but in doing what is good and true, tliat is, in 
 being useful. 
 
 50-1. Yerses 10, 11. And Enos lived after he hegat Cainan 
 eight hundred and fifteen years^ and he hegat sons and daughters. 
 And all the days of Enos were nine hundred and five years., and 
 he died. By days and numbers of years., and also by sons and 
 daughters., and hy dying., are hei'e signified the same as above. 
 
 505. Enos^ as was observed, is a third church, yet one of the 
 Most Ancient Churches, but less celestial, and consequently less 
 perceptive., than the church Seth ; and this latter was not so 
 celestial 2a\A perceptive as the parent church, called Man. These 
 three are what constitute the Most Ancient Church, which, with 
 respect to the succeeding ones, was as the nucleus of fruits, or 
 seeds, whereas the succeeding churches respectively represented 
 the membranaceous nature of the several outw^ard coverings- 
 surrounding the nucleus. 
 
 506. Verse 12. And Cainan lived seventy years., and hegat 
 Mahalaleel. By Cainan is signified a fourth church ; and by 
 Mahalaleel a fifth. 
 
 507.- The church called Cainan is not to be reckoned 
 amongst those three more perfect ones, inasmuch as perception 
 began then to be common, which in the former churches had 
 been distinct, and was comparatively like the first and softer 
 membraneous substances in respect to the nucleus of fruits or 
 seeds ; which state indeed is not described, but still it is appa- 
 rent from what follows, as from the description of the churches 
 which were called Enoch and Noah. 
 
 508. And Cainan lived after he hegat Mahalaleel., eight huiv- 
 dred and forty years., and hegat sons and daughters. And cdl 
 the days of Cainan loere nine hundred and ten years., and he died. 
 Days and mimhers of years have the same signification here as 
 before : sons and daughters here also signify truths and goods, 
 whereof the members of the church had a perception., but in a 
 degree more common or obscure : hy dying is signified, in like 
 manner, the cessation of such a state oi' perception. 
 
 509. It is here only to be remarkecl, that all things have a 
 particular signification according to tiie respective state of each 
 church. 
 
 510. Verse 15. And Mahalaleel lived sixty and five years^ 
 and hegat Jared. By Mahalaleel is signified, as was said, a fifth 
 church : by Jared a sixth.
 
 (72 GENESIS. [Chap, v 
 
 511. Whereas the perceptive faculty decreased, and was re- 
 duced from a more particular, or more distinct state, to one 
 more common or obscure, so also the lite of love or of uses in 
 like manner decreased and was reduced ; for the case is tlie same 
 with the life of love and of uses, as with the perceptive faculty; 
 to know what is true by virtue of what is good is celestial ; tne 
 life also of those, who constituted the church called Malialaleel 
 was such, that they preferred the delight arising from truth to 
 the joy arising from uses, as was given me to know by experience 
 amongst their like in another life. 
 
 512. Verses 16, 17. And Mahalaleel lived after he hegat 
 Jared eight hundred and thirty years^ and hegat sons and d^augh- 
 ters. And all the days of Mahalaleel were eight hundred ninety 
 and five years^ and he died. The signification of these words is 
 similar to what is implied above in the like words. 
 
 513. Verse IS. And Jared lived a hundred sixty and two 
 years., and hegat Enoch. By Jared is signified, as was said, a 
 sixth church ; by Enoch a seventh. 
 
 514. Nothing particular likewise is related of the church 
 called Jared., but its nature and quality may appear from the 
 church Malialaleel which preceded it, and from the church Enoch 
 which succeeded, between which churches it was inteimediate. 
 
 515. Verses 19, 20. And Jared lived after he hegat. Enoch 
 eight hundred years., and hegat sons and daughters. And all the 
 days of Jared loere nine hundred sixty and two years., and he 
 died. The signification of these words is also similar to that ot 
 the like words above. That the ages of the antediluvians were 
 not so great, as that Jared should live to be nine hundred and 
 sixty-two j-ears old, and Methuselah to be nine hundred and 
 sixty-nine years old, may also a])pear obvious to every one, and 
 will be further confirmed by what will be said, through the 
 divine mercy of the Lord, in the explication of the following 
 chapter, (verse 3,) where are these words, "Their days shall be 
 a hundred and twenty years;" wherefore a number of years 
 does not signify the age of the life of any ])articular iTian, but 
 times and states of the Church. 
 
 516. And Enoch lived sixty and five years and hegat Methu- 
 selah. By Enoch., as was said, is signified a seventh church ; 
 and by Methuselah an eighth. 
 
 517. The luiture and (juality of the church Enoch are de- 
 scribed in the following verses. 
 
 518. Verse 22. And Enoch walked with God after he hegat 
 Methuselah., three hundred years., and hegat sons and daughters. 
 To walk with God signifies doctrine respecting faith ; by hegei- 
 ting sons and d.augJihrs., doctrinals concerning truths and goods 
 are signified. 
 
 5i!^ lliere wore some at that time who framed doctrmes 
 out of tin- things that had been objects of ])erception in the
 
 511— 520.J GENESIS. 173 
 
 Most Ancient and the following Churches, with deisign that 
 such doctrine should serve as a rule whereby to know what was 
 good and true: such persons were called Enoch. This is what 
 is signified bj these words, ''''And Enoch walked loith God:'''' so 
 also they called that doctrine; which is likewise signified by the 
 name Enoch.^ meaning to instruct. The same is evident also 
 from the signification of the expression to walk., and from this 
 circumstance, that he is said to have walked with God., not with 
 Jehovah: to loalkio'dJi God is to teach and live according to the 
 doctrine of faith, but to walk w'dh Jehovah is to live the life of 
 love. To walk is a customary form of speaking signifying to 
 live, as to walk in the law, to walk in the statutes, to walk in 
 the truth : to walk has respect properly to a way, which relates 
 to truth, conse(|uently which rehites to faith, or the doctrine of 
 faith. What is signified in the Word by walking., may in some 
 measure appear from the following passages; as in this tr(»m 
 Micali : ''He hath showed thee, O man, what is good, and what 
 doth Jehovah require of thee, but to do justly, aiul to love 
 mercy, and to humble thyself Jy walking with thy GodP (vi. 8 :) 
 in this passage, to walk with God signifies also to live according 
 to those things which he had showed : but here it is said '' v)'ttli 
 God^^'' but respecting Enoch., another word is used, which sig- 
 nifies also '"''from with God.,''"' so that the expression is of unibig- 
 uous meaning. So in David: ''Thou hast delivered my feet 
 from falling, that I may walk before God in the light of the 
 living," (Psalm Ivi. 13 ;) where to walk before God is to walk 
 in the truth of faith, which is the light of the living : to the 
 same purport in Isaiah : "The people that ?/)a/^W in darkness 
 have seen a great ligiit," (ix. 1.) So the Lord tays by Moses: 
 "I will walk in the midst of you, and will be your God., and ye 
 shall be my people," (Levit. xxvi. 12;) signifying that they 
 should live according to the doctrine of the law. So in Jere- 
 miah : "They shall spread them before the sun, and the moon, 
 and all the host of heaven, whom they have loved, and whom 
 they have served, and after whom they have walked., ami whom 
 they ha\e sought," (viii. 2 :) here is a manifest distincti(jn made 
 between the things relating to love, and the things relating to 
 faith; the things relating to love are expressed by loving and 
 serving; the things relating to faith are expressed by walk'ing 
 and seekin-g: in all the prophetical writings every expression is 
 accurately attended to, nor is one expression ever adopted instead 
 of another. But to walk with Jehovah, or before Jehovah, 
 signifies, in the Word, to live the life of love. 
 
 520. Verses 23, 24-. And all the days (f Enoch tee re three 
 hundred sixty and five years. And Enoch 'walked w'dh God^ and 
 was not., for God took him. \^y cdl the days of EnocJt being 
 three hundred sixty and fioe ytars is signified that they were 
 few : by his walking w'dh God is signified, as above, doctrine
 
 174 GENP:SIS. [Chai'. v. 
 
 respecting faith : by this expression " he was not, for God took 
 him," is signified, the preservation of that doctrine for the use 
 of posterity. 
 
 521. That by the expression, " He was not, for God took 
 him," is signified the preservation of that doctrine for the use 
 of posterity, appears from the case above-mentioned respecting 
 Etwch^ that he reduced to doctrine what had been matter o? 
 perception in the Most Ancient Church. This at that time was 
 not allowable ; for it is a very ditierent thing to know what is 
 good and true by jperceftion^ and to learn what is good and 
 true by means of doctrine ; those who know hy perception have 
 no need of the knowledge acquired in the w^ay of systematized 
 doctrines ; as for example ; he M-ho knows how to think well, 
 has no occasion to be taught to think by any rules of art, for 
 hereby his faculty of thinking well would be impaired, as is the 
 case with those who bury the thinking principle in the dust ot 
 school logic. To such as are principled m perceptive knowledge, 
 it is given from the Lord to know what is good and true by an 
 internal way ; but to such as are taught by doctrine, knowledge 
 is given by an external way, or that of the bodily senses ; and 
 the difi:erence of knowledge in these two cases is like the differ- 
 ence between light and darkness : add to this, that the percep- 
 tions of the celestial man are such as to admit of no description 
 for they extend to the most minute and particular things, with 
 all variety according to states and circumstances. But whereas 
 it was foreseen that the perceptive faculty of the Most Ancient 
 Church would perish, and that afterwards mankind would learn 
 by doctrines what is true and good, or would come by darkness 
 to light, therefore it is here said that God took him, that is, 
 preserved the doctrine for the use of posterity. 
 
 522. The state and quality of perception^ with those who 
 w'ere called EnocJi^ were also made known to me by experience; 
 it was a kind of general obscure perception without any dis- 
 tinctness ; for the mind in such case determines its intuition out 
 of or without itself into doctrinals. 
 
 523. Yerse 25. And Methuselah lived a hundred eighty 
 and seven years^ and hegat Lamech. By Methuselah is signi- 
 fied an eighth church, and by Lamech a ninth. 
 
 524. Nothing is particularly mentioned concerning the na- 
 ture find (quality of this church : but that its perceptive faculty 
 was hucome common and obscure, is evident from the descrip- 
 tion of the church which is called Noah / so that integrity de- 
 creased, and with integrity wisdom and intelligence. 
 
 525. Verses 26, 27, And Methuselah lived o^ter he hegat 
 Lamech seven hundred eighty and two years ^ and hegat sons and 
 daughters. And all the days of Methuselah were nine hundred 
 and sixty and nine years^ and he died. The same signification 
 is here implied as in similar words above.
 
 521— 53U.J GENESIS. 175 
 
 526. Verse 28. And Lamech lived a hundred eighty and 
 two years^ and hegat a son. Bv Lamech is here signified a ninth 
 church, wherein the i^ercejytion of truth and goodness was be- 
 come so couimon and obscure, that it was next to none, and 
 thus the churcli was vastated : by son is signified the rise of a 
 new church. 
 
 527. By Lamech is signified a church, wherein the jper- 
 ception of truth and goodness was so common and obscure, 
 as to be next to none, consequently a church vastated, as may 
 appear from what was said in the preceding chapter, and from 
 wiiat follows in the next verse. LamecJi in the preceding 
 chapter has nearly the same signification as in this, viz., Vas- 
 tation, concerning which see verses 18, 19, 23, 24, of that 
 chapter ; and he who begat him is also called nearly by the 
 same name, viz., MethusaeU so that the things signified by the 
 names were nearly alike : by Methusael and Methuselah is sig- 
 nified somewhat about to die; by Lantech somewhat destroy od. 
 
 528. Yerse 29. And he called his name Noah., saying., He 
 shall comfort us concerning our loorh and toil of our hands ^ out 
 of the ground which Jehovah hath cursed. By Noah is signified 
 the Ancient Church : by comforting us concerning our work 
 and toil of out hands out of the ground which Jehovah hath 
 cursed^ is signified doctrine, whereby what had been perverted 
 would be restored. 
 
 529. By Noah is signified the Ancient Church, or the parent 
 of the three churches after the flood, as will appear from the 
 following pages, where Noah is particularly treated of. 
 
 530. By the 7iames in this chapter, as was observed, are 
 signified churches, or what is the same thing, doctrines ; for 
 the church exists and has its name by virtue of doctrine ; thus 
 by Noah is signified the Ancient Church, or the doctrine which 
 remained from the Most Ancient Church. We before noted a 
 l>articular circumstance attending churches, or doctrines, viz., 
 that in process of time they decline until there remains no 
 longer any goodness or truth of faith, in which case the church 
 is said in the Word to be vastated: still however there are 
 always preserved remains^ or some who have the good and 
 truth of faith remaining in them, although they are few ; for 
 unless the good and tnith of faith were preserved in these 
 few, there would be no conjunction of heaven with mankind 
 As to what respects remains with every particular man, it is to 
 be observed, that the few^er those remains are, the less capable 
 is he of being enlightened as to things rational and scientific; 
 for the light of goodness and truth enters by influx from the 
 remains^ or by the remains., from the Lord : in case a man had 
 in him no remains., he would not be a man, but much viler 
 than a brute ; and the fewer remains there are, the less he is a
 
 i76 GENESIS. [Chap, v 
 
 man, and the more remains there are, the more he is a man : 
 remains are to man as a sort of heavenly star ; the less it is, 
 so much the less light proceeds from it, bnt the larger it is, so 
 much the more light it emits. The few things which remained 
 from the Most Ancient Clnirch, were reserved amongst those 
 who constituted the Church called Noah : but these were nol 
 remnants of perception, but of integrity, and also of doctrine 
 <lerived from the objects of perception in the Most Ancient 
 Churches; wherefore a new church was now first raised up by 
 the Lord, which being of a different complexion from the Most 
 Ancient Churches, is to be called the Ancient Church ; Ancient 
 on this account, because it commenced at the end of the ages 
 before the flood, and at the earliest period after the flood : ut 
 this church, by the divine mere}" of the Lord, more will be 
 said hereaftei'. 
 
 531. By comforting us concerning our work a/vd toil of our 
 hands^ out of the ground which Jehovah hath cursed^ is sig- 
 nified doctrine, whereby what had been perverted would be 
 restored, will also be made to appear, by the divine mercy of the 
 Lord, in the following jjages : by work is signified, that they 
 could no longer perceive what was ti'ue, but with labor and 
 difticulty : by toil of the hands out of the ground which Jehovah 
 hath cursed^ is signified, that they could do nothing that was 
 good : thus Lamech is described, or the church vastated. Work 
 cmd toil of our hands are predicated, when the state is such, 
 that men are impelled to inquire what is true, and to do what 
 is good, from themselves, or from proj)rium ', what is thereby 
 produced is the grounds lohich Jehovah hath cursed^ that is, it 
 is nothing but what is false and evil: what is signified by Je- 
 hovah cursing may be seen above, n. 245. To comfort has re- 
 spect to the son, or Noah^ where b}^ is signified a new generation, 
 that is, a new church, which is the Ancient Church ; by which, 
 or by Noah^ is therefore likewise signified rest, and comfort 
 proceeding from rest, as was the case with the Most Ancient 
 Church, in that it was the seventh day, whereon the Lord 
 i'ested, see n. Si to 88. 
 
 532. Verses 30, 31. And Lamech lived after hehegat Noah 
 five hundred ninety and five years^ and hegat sons and daughters. 
 And all the days of Lamech were seven hundred seventy and 
 seven years., and he died. By Lamech is signified, as was said, 
 the church vastated : by sons and daughters ai"e signified, the 
 conce]>tions and births of such a church. 
 
 533. Inasmuch as no more is said of Lamech., than that 
 he l)egat sons and daughters, which are the conceptions and 
 births of such a church, therefore we shall dwell no longer on 
 the sutjject of this church : what the births were, or the sons 
 and daughters^ may appear from the church ; for according tc
 
 531-53T.] GENESIS. 177 
 
 tlie nature o. tlie clmrcli, sncli are its births. l>oth those 
 churches which were called Methuselah and Lamech, expired 
 immediately before the flood. 
 
 ■5o4. Verse 32. A7id Noah was a son of five litindrcd years ; 
 and Noah hegat S/iem. Ham^ and Jaj)het. By Noah is signified, 
 as was said, the Ancient Churcli : hy Shem^ Tlani^ and Jajihcf, 
 are signified three Ancient Churches, the pai'ent wliereof was 
 the Ancient Chm-ch, called Noah. 
 
 535. The church called Noah is not to be numbered amoiiirsl 
 the churches which were before the flood, as may apj^ear from 
 verse 29, where it is said, " that it should comfort them con- 
 cerning tlieir work and toil of tlieir hands, out of the ground 
 wiiich Jehovah hath cursed;" the cow/br^ was, that it should 
 survive and endure. But concerning Noah and his S07is, by the 
 divine mercy of tlie Lord, more will be said hereafter. 
 
 536. Having had occasion in the foregoing pages to speak 
 much concerning the j)erce])tion.^ which the churches before the 
 flood enjoyed, and whereas at this day percei)tion is a thing 
 altogether unknown, and even so far unknown, that it may be 
 taken for a kind of continued revelation, or supposed to be 
 something innate in man, or a mere imaginary thing, with other 
 nn*sconce])tion8 of a like nature ; and, \\\\QX^2i's> jperception is not- 
 withstanding the very essence of every thing celestial, given by 
 the Lord to those who aie principled in a faith grounded in 
 love, and exists in the universal heaven with an indefinite 
 variety ; therefore in order to give some idea o^ jyerception., by 
 the divine mercy of the Lord, it is permitted in the following 
 jtages to describe it as to its kinds, according to its state and 
 (lualitv in the heavens. 
 
 A CONTINUATION OF THE SUBJECT CONCERNING HEAVEN AND 
 HEAVENLY JOY. 
 
 537. A CERT AIN spirit applied hbnself to niy left suh\ rmd 
 asked me whether IJcneio how he might enter into heaven / to whom 
 it ioas given me to replij^ that it helongs to the Lord alone^ who 
 only knows the state and quality of every one., to give admission 
 into heaven. This is the case with very many., who on their first 
 entrance into another life., are inquisitive only how to he admitted 
 info heaven, heing in titter ignorance of the nature cf Jieaven and 
 of Jteavenly joy., — that heaven consists in mutual love^ and thai 
 heavenly joy is the joy thence derived: wherefore in consideration 
 of this th^ir ignorance., they are first informed what heaven is^ 
 and what he/ivenly joy is^ even hy lively experience. A certain 
 •-spirit, loho at his first entrance into another life expressed a gi eat
 
 178 GENESIS. [Citap. v 
 
 desire to he admitted into heaven^ had Ms interiors opened^ in 
 order that he might perceive the nature and quality of heaven^ 
 and he made sensihle of heavenly joy : Init no sooner did he feel 
 the heavenly influx^ than he hegan to cry out in great agony ^ 
 praying eariestly to he delivered^ and declaring that he should 
 die if his pain were not removed ^ loherefore his interiors were 
 closed towards heaven^ and he was thus restored to himself again. 
 From, this instance it may apypem\ with what stings of conscience, 
 and with what uneasiness., those are tortured^ who are hut in a 
 small degree admitted' into heaven^ if they he not prepared to 
 receive the heavenly infim. 
 
 538. Certain others also were desirous of going into heaven, 
 who were in like manner ignorant efthe natter e of heaven y and 
 it was told them., that to go into heaven^ tmless they were prin- 
 cipled in a faith grounded in love., was as dangerous as to walk 
 Into a fire: still however they persisted in their desire', hut 
 when they came to the outermost verge of heaven., or to the in- 
 ferior sphere of angelic spirits., they were so ajfected., that they 
 instantly cast themselves headlong down again / hereby they were 
 instructed how dangerous a thing it is even to approach towards 
 heaven., hefore the spirit is prepared hy the Lord to receive the 
 affections of faith. 
 
 539. A certain spirit^ loho during his life in the hody had 
 made light of adulteries., was., agreeably to his desire., admitted 
 to the verge of heaven : hut when he was come thither, he began 
 to he tortured., and to smell as it loere the stench of a dead body, 
 arising from himself., which was intolerable : it also appeared to 
 him that to advance further would he attended with most fated 
 consequences to him ; wherefore he threw himself down headlong 
 to the earth beneath., and was enraged to tliink. that he shotdd he 
 made sensihle of such tortures on being admitted to the verge of 
 heaven., because he was then admitted into a sp)here which was 
 opposite to adidtery / this spirit is amongst the unhappy. 
 
 540. Alm.ost all icho corns into another life are ignorant of 
 the nature of heavenly blessedness and felicity., hy reason ofthnr 
 ignorance respecting the nature and quality of internal joy., oj 
 which they form a judgment merely frov% corporeal and wordly 
 pleasures and satisfactions / tvherefore tvhat they are iepwrantof 
 they thinh can have no existence., when nei'ertheless bodily and 
 loorldly joys., compared with such as are internal., are respectively 
 of no account., and rather to be considered as impure and filthy j 
 wherefore the up>right and well-disposed spirits., who are unac- 
 quainted with the nature of heavenly joy., as a means of their 
 instruction herein., are introduced first to a sight of paradisiacal 
 scenes which exceed every idea efthe imagincdwn, concerning 
 which., hy the divine mercy of the Lord, more will be said in a 
 future part of this work. As soon as they are introduced., they 
 i/mmediately suppose that they are come to a c(d.estia.l parad ise .' hut
 
 538—544.] GENESIS. 170 
 
 It ts given them to understand^ that this is not true celestial 
 happiness', wherefore they are let into interior states of joy ^ 
 rendered perceptible even to the very inmost ground of their 
 spirits; afterwards they are conveyed to a state of peace per- 
 ceptible also to the same inmost ground^ in which state they 
 confess^ that v)hat they experience is above all expression or con- 
 ception / lastly, they are let into a state of innocence^ which is 
 in like manner rendered perceptible to the sa^ne inmost ground. 
 Herehy it is given them, to know what spiritual and celestial 
 good truly is, and in what it consists. 
 
 541. Certain spirits, who were ignorant of the nature of heav- 
 enly joy, were unexpectedly raised up into heaven, being previ- 
 ously reduced to a state which rendered them capable of such 
 elevation, by having a state of sleep inducted on their corporeal 
 principles, and on their phantasies : it was given me to hear one 
 of them discoursing in that state, who said, that he now for the 
 
 iirst time 'was made sensible hoic great were the joys of heaven; 
 and that he? had been nvuch deceived in entertaining other ideas 
 on the subject, for that since he had a perception of the joys com- 
 municable in the inmost ground of his own spirit, he found them, 
 indefinitely transcending the highest gratifications of the bodily 
 life, which comparatively seemed as filth and uncleanness. 
 
 542. Those who are taken up into heaven, for the sake of know- 
 ing the nature and quality thereof, are either reduced in a state 
 of sleep as to their corporeal principles, and their phantasies, 
 inasmuch as none can enter into heaven until they are stri-prpedof 
 such tilings as they derive from this world ; or they are encom- 
 passed with a sphere of spirits, by whose influence such things as 
 are impure, and which migJit occasion disagreement, are miracu- 
 lously attempered : with some the interiors are opened : and thus 
 they are introduced to heaven by various processes accoinmodated 
 to the life and consequent dispositions of every particular spirit. 
 
 54>3. Certain spirits were desirous to know the nature of 
 heavenly joy ; accordingly it was permitted them to have co per- 
 ception of their own inmost life, at least so far as they could bear; 
 still, hoioever^ this was not angelic joy, scarcely amounting to the 
 least of what might be called angelic, as was given Tne to perceive 
 by a communication of their joy^ which loas so slight that it 
 seemed like something of a coldish quality, and yet to them, it 
 appeared otherwise, and they called it most heavenly, because it 
 was their inmost / hence it was evident, not only that there are 
 different degrees of life and joy, but also that the inmost of one 
 degree scarcely reaches to the outermost or middle of another / 
 and further, that when any one receives Ms own inmost degree, 
 he is then in possession of his own heavenly joy, and cannot 
 bear an interior degree, but would find it painful. 
 
 544. Certain spirits b^ing admitted to the sphere of innocenct 
 in thefi/rst hea/ven, and discoursing ivith me whilst in that state,
 
 J 80 GENESIS. I Chap. v. 
 
 confessed that th^^ir joy and gladness were of such a nature aa 
 could Clothe conceived : yet this vms only in the first Jieaven j 
 for there are three heavens^ and a state of innocence in each 
 with its innwnerable varieties. 
 
 545. But rn order that I might he fully acquainted with the 
 nature and Qiudity of heaven^ and of heavenly joy., it was fre- 
 quently., and for a long continuance., granted me hy the Lord to 
 'perceive the delights of heavenly joys i in consequence of which., 
 being convinced hy sensible experience.^ I can testify to them., hut 
 hy no means describe them : however, a word shall he sjjolien on 
 the subject.^ for the sake of conveying some idea of it., however 
 ivnjjetfect. It is an affection of innumerahle delights and joys., 
 tchich form one common simultaneous delight, in which common 
 delight, or affectioii., are the harmonies of innumerahle affectionSy 
 which are not perceived distinctly, but obscurely., the p)ercep}tion 
 being most general ', still it is given to 2y€rc£ive., that there aie 
 innumerahle delights within it., arranged in such admirable order 
 as can never be described., those innumerable things being such 
 as flow from the order of heaven. Such an order obtains in 
 the most iTvinute things oj affection., which are only presented as 
 one most general thing., and, are p)erceived according to the capa- 
 city of him who is their subject. In a word., every general con- 
 tains indefinite particulars arranged in a tnostorderl y f&rm., every 
 ime of which has life., and effects the mind., and that from the 
 inmost ground., or centre / indeed edl heavenly joys proceed from 
 inmost principles. I pjerceAved also., that this joy and delight 
 issued., as it were., from the heart., diffusing itself gently and 
 sweetly through all the inmost fibr^es. and from them to the cmn- 
 pound fibres., and that ivith so exquisite and inward a sense (f 
 pleasure., as if evei^j fibre were a fountain of joyous perceptions 
 and sensations, in comparison with which., gross corpo reed pleas- 
 ures are hut as the muddy waters of a putrid lake compared 
 iLuth the wholesome ventilations of pure refreshing breezes. 
 
 546. For my better information concerning the state and cir- 
 cumstances of those who desire to he admitted into heaven., and 
 v)ho yeit are such as not to be in a capacity of remaining there., 1 
 have been favored with the following experience. During my 
 presence in a heavenly society., there appeared to me an angel as 
 an infant., with a wreath of fiowers of ei bright blue color above 
 his head., and having his breast adorned with garlands of other 
 colors / hereby it was given me to know that I was in a society 
 abounding with charity f at that instant certain upright and 
 v)elldisposed spjiriU were admitted into the same society, who 
 immediately on their entrance became much more intelligent., 
 and conversed like angelic spirits. Afterwards were introduced 
 such as deshed to be innocent hy virtue cf some p)Ower inherent 
 in themselves., whose state was represented hy an infant vomiting 
 up milk., which was a 1/rue emhlem of their condition. I'resenUy.
 
 545—548.] GENESIS. 18 r 
 
 there were others admitted^ who thought to hecome intelligent of 
 themselves^ or hy some independent power inherent in thein- 
 selves^ and their states were represented hy faces of a sharp 
 acute aspect^ rather heautfal than otherwise : they seemed tc 
 have hats on that had a like sharp and pointed appearance, from 
 which there issued a hind of dart or spiar ; they did not look, 
 however^ like human faces of fleshy hut rather like graven Imagis 
 without life : such is the state of those who think to become 
 spiritual^ or that they can attain faith of themselves. Other 
 spirits were admitted.^ who could not continue in the society .^ but. 
 oeing seized with consternation and anxiety., made their escape 
 hyflighi. 
 
 GENESIS. 
 
 CHAPTER THE SIXTH, 
 
 OF HEAVEN AND HEAVENLY JOY. 
 
 547. THE souls which come into another life are all igno- 
 rant of the nature of heaven and of heavenly ^joy : most suppose 
 that it is a kind of joy to lohich every oyie may be admitted y 
 without regard to his life., even though he have indulged in 
 hatred towards his neighbor., and have made light of adultery ', 
 not knowing that heaven consists in m.utual and chaste love., and 
 that heavenly joy is the happiness derived from such love. 
 
 54S. I have sometimes conversed with spirits newly come from, 
 this world., respecting their eternal state, observing to them., that 
 it nearly concerned them to know who was the sovereign of the- 
 kingdom., what the constitution of it., and what the particular 
 form of its government; and that if such as travelled into afore ign 
 country in this world considered it of consequence to be acquainted 
 with these and the like particulars relating toil., it was surely of 
 greater importance to them to be informed of the same particular.^ 
 in reference to the kingdom in which they now were., and wherein 
 they were to live forever ; therefore they were to know., that the 
 Lord alone was the king of heaven, and also the governor of the 
 universe., for both must needs have the same ruler ; therefore they 
 were now the Lord's subjects / and., moreover., that the laws of 
 His kingdom were eternal truths, founded on that universal in- 
 dispensahle law., of loving the Lord above all things^ and their 
 tieighbor as themselves : nay., what was still more,, that no o, if 
 they would be as the angels., they ought to love their neighbo' 
 more tham> themselves. On hearing this they were stiruck dumb ,'
 
 182 GENESIS. [Chap. vi. 
 
 fen' though in this world they might jjossihly have heard of such a 
 doctrine^ yet they gave no ci'edit to it^ and therefore wondered at 
 suAjh love even in heaven^ i^c^y-i i^^f^i it was possihlefor any one to 
 love his neighhm' hetter tha/)i himself j but they v^ere it farmed^ 
 that all Tcinds of good hecome iimnensely increased in the other 
 worlds and though in this life^few^ through the imperfection of 
 human nature, could go further than to love their neighbor as 
 themselves^ heing here subject to corporeal influences^ yet on the, 
 removal of these impediments, true love became more pure,, and 
 exalted even to the angelical degree,, which is to love their neighbor 
 better than themselves. With respect to the p)ossibility and reality 
 (f such love, they were told, that many convincing pjroofs might 
 he brought from examples in this world', as from the conjugial 
 state,, wherein it had been known, that one of the p>o/rties had been 
 willing to suffer death to save the other ; and from the case of 
 mothers,, who would endure hunger rather than their children 
 should want food ^ and even from many instances amongst birds 
 and animals : the same was apyparent also from the mutual love 
 of sincere friends,, urging one to expose himself to dangers cmd 
 hardships for the sake of the other : nay,, even in decent and polite 
 company,, ivhere such hind of love is oidy imitated, how common 
 is li for people of good breeding to offer preference and the best 
 things to others,, fro7n inere civility,, and show of greater respect f 
 and lastly they were told,, that it was of the very essence and 
 nature of trtie love to do all hind offices to the objects of it,, not 
 front selfish views ^ but from, disinterested affection. But,, notioith- 
 standing the force of these argximents,, those who ivere deep) in the 
 love of self,, and had been greedy of filthy lucre in this world,, 
 could not receive such a doctrine j and the covetous least of all, 
 
 541>. The angelic state is such,, that each communicates his 
 own blessedness and happiness to another ; for in another life 
 there is given a coinmumcation and most exquisite percep>tion of 
 affections and thoughts,, in consequence cf which every individual 
 communicates his joy to all others, and all others to every indi- 
 viducd,, so that each is as it were the centre of all,, which is the 
 celestial foi'm : wherefore as the number of those who constitute 
 the Lara's kingdom is increased,, so much greater is their hap)pi- 
 ness ', and hence it is that the happiness of heaven is inexpressi- 
 ble. Such is the coinm,unication cf all with, each., and cf each. 
 with all,, when one loves another better than himself ', but should 
 any one vrish better to liim.sclf than to another,, then the love of 
 self prevails,, ivhich commumcates nothing from itself to another,, 
 except the idea of self which idea is most filthy and defiled., and., 
 as soon as it is 2>erceived., is instantly separated and rejected, 
 
 550. As in the human body,, each and^very p)art concurs to 
 the general and yarticxdar uses of all., so it is in the kingdom of 
 the Lord., which is as a single man., and is also called the GiiANi) 
 Man [Aliixiiiins IJomo]. Ilerein each particular member co-ncur/i
 
 549— 553.J GKXKSIS. 1S8 
 
 more nearly or more remotdy hy inanifold mtthods to the gen- 
 eral and particular uses to all^ eonxequently to tJie hapjyiness of 
 every one^ and this according to an order instituted and con- 
 stantly maintained hy the Lord. 
 
 551. The tmiverscd heaven has relation to the Lord alone^ 
 and: each and every one therein has the sam,e relation., hoth in 
 general and most singularly., as has heen oftenjyroved to me hy 
 much experience / this relationsKip is the true cause and grouiui 
 of order., of union., of mutual love and hajminess i for hy virtue 
 thereof each individual regards the well-heing and happiness of 
 the whole hody at large., and the hody at large regards the well- 
 being and hapjjiness of each individual. 
 
 552. By like repecded experience L have heen convinced., that 
 all the joy and happiness known in heaven are from the Lord 
 cdone; one instance of which experience it is here permitted me 
 to relate : Lohserved some angelic spirits husily employed inform- 
 ing a candlestick., with its sconces and decorations., all after a 
 most exquisite taste., in honor of the Lord. Lt was given ine to 
 attend to them for an hour or two., during which time I was wit- 
 ness to the pains they took., in order that the whole and every 
 part might he heautiful and representcdive / they supiposing that 
 ■what they didioas done indepejidently and from themselves • hut 
 it ivas given me to perceive clearly., that it was not in thieir p)Ower 
 to devise or invent any thing of themselves ; at length of ter some 
 hours they said, that they had constructed a most heautifid repre- 
 sentative candlestick in honor of the Lord., whereat they rejoiced 
 from the inmost ground of their hearts ', hut L told tJiem., that 
 they had neither devised nor constructed any part of the work- 
 manship of themselves., hut that the Lord cdone had done it for 
 them : at first they would scarcely helieve ivhat L said., hut heing 
 angelic spirits.^ they received illustration.^ and confessed that it 
 was really so. The sam,e is true with respect to all other repre- 
 sentatives., and ivith all and every thing helonging to affection 
 and thought.^ and consequently toith all heavenly joys and hap)pi- 
 nesses. that even the smallest of them cdl is from the Lord alone. 
 
 553. Such as are principled in nvidual love., are continually 
 advancing in heaven to the spring-time of their youth; and the 
 more thousands of years they pass., they attain to a more joyous 
 and delightful spring., and so continue on to eternity., loitn fresh 
 increments of hlessedness., according to their respective projicien- 
 cies and gradations of mutual love., charity., and faitJi. Those 
 of the female sex., who had departed this life hroken with the 
 infirmities of old age., hut after having lived in faith towards the 
 Lord., in charity towards their neighhor., and in conjugial love 
 with their h n^^hands., after a succession of ages appear to advance 
 temairds the h! oom of youth, with a heauUi surpassing all descrip- 
 tion ; for goodness and charity form their own image in such 
 pe/oofiSj (md express their delights and heauties in every feature
 
 184 GENESIS. [Chap. vi. 
 
 of their faces^ insomuch that they hecome real forins of charxty : 
 certain spirits that hcheld them were astonished at the sight. 
 Such is the for vi of charity^ which in heaven is represented to 
 the life • for it is charity that portrays it^ and is portrayed in it, 
 and that in a manner so expressive, that the whole angel, more 
 farticularly as to the face, appears as charity itself, in a 2M'r- 
 sonal form of exquisite beauty, affecting the soid of the spectator 
 with something of the same grace i hy the heauty of that form, 
 the truths of faith are exhibited in an image, and are also thereby 
 rendered 2)crce])tible. Those who have lived in faith towards tJve 
 Lord, that is, in a faith grounded in charity, become such forms^ 
 or such beauties, in another life / all the angels are such forms 
 with an infinite variety y and of these heaven is composed. 
 
 CHAPTER VI. 
 
 1. AND it came to pass, that man began to multiply him- 
 self on the faces of the ground, and daughters were boni unto 
 them. 
 
 2. And the sons of God saw the daughters of man that they 
 were good ; and they took to themselves wives of all that they 
 chose. 
 
 3. And Jehovah said. My spirit shall not always reprove 
 man, for that he is Hesli ; and his days shall be a hundred and 
 twenty years. 
 
 4. There were Nephilim in the earth in those days; and 
 especially after the sons of God caroe in unto the daughters ol 
 man, and they bare to them ; the same became mighty men, 
 who were of old, men of a name. 
 
 5. And Jehovah saw that the wickedness of man was mul- 
 tiplied on the earth, and that all the fashion of the thoughts ot 
 his heart was only evil every day. 
 
 6. And it repented Jehovah that He had made man on the 
 earth, and it grieved Him at His heart. 
 
 7. And Jehovah said, I will destroy man whom I have 
 created, from off the faces of the ground, from man even to 
 beast, even to tiie creei)ing thing and evfu to the fowl of the 
 heavens, for it re])enteth me that I have made them. 
 
 8. And Noah tbuiul grace, in the eyes of Jehovah. 
 
 ^HE CONTENTS. 
 
 554. THE subject here treated of is the state of the people 
 rmfore the flood.
 
 554—561.] GENESIS. 185 
 
 555. Lusts began to prevail in man, wliere the church was, 
 wi.icli lusts are signified by daughters. They also joined the 
 tioctrinals of 'raitli to their lusts, and thus contirnied themselves 
 in evils and falses, as is signified by the sons of God taMng to 
 ifiemsclves wives of the daughters of tnan., verses 1, 2. 
 
 55(). And whereas there were thus no remains of gixjdness 
 jaul truth left him, it is foretold that man should be «ttherwise 
 finned, in order that he might have such remains; and this is 
 signified by his days heing a hundred and twenty years., verse 3. 
 
 557. Those who immei'sed the doctrinals of faith in their 
 lusts, and by reason <_)f such immersion and also of self-love, 
 conceived dreadful persuasions of their own greatness and con- 
 seipience when compared with othei's, are signified hy Hephiliiriy 
 verse 4. 
 
 558. Hence there no longer remained any will ui- pei'ception 
 of goodness and truth, verse 5. 
 
 559. The mercy of the Lt>rd is described by repenting and 
 grieving at heart., verse 6 ; because men were reduced to such 
 a state, that their lusts and persuasions must needs prove fat;d 
 to them, verse 7. Wherefoi'e that mankintl might be saved, it is 
 foretold tiiat a new church should exist, which is signified \i-y Noah^ 
 A'erse 8. 
 
 THE INTERNAL SENSE. 
 
 560. BEFORE we proceed further, it may be expedient to 
 relate the condition of the church before the flood. Li general 
 it resembled succeeding churches, — as the Jewish church before 
 the Lord's advent, and the Christian church, after his advent, 
 because it had corrupted and adulterated the knowledges of true 
 faith: and specifically considered, its members in ])rocess of time 
 conceived dreadful persuasions, and immersed the goods and 
 truths of faith in their filthy lusts, to such a degree, that there 
 were scarcely any remains left in them ; and when they were 
 reduced to this state, the}' were, so to speak, suffocated of them- 
 selves, inasmuch as man cannot live without remains', for 
 remoAns., as was before observed, give man the capacity ot 
 receiving life above the brute creation ; since from remain^., or 
 i>y remains., from the Lord, man has a capacity to be as num, 
 to know what is good and true, to reflect upon each, conse- 
 quently to think and I'eason ; for remains alone are receptive ol 
 spiritual and celestial life. 
 
 561. But in order to the better understanding of the nature 
 o^ remains., let it be observed, that they are not only the goods 
 and truths which a man has learnt fiom his infancy out of the 
 Lord's Word, and which wei'e thereby im])ressed on his memory,
 
 180 GENESIS. [Chap, vi, 
 
 but the\ are likewise all states thence derived; — as states of 
 iniiucence t'rum intancv ; — states of love towards parents, broth- 
 ers, teachers, and friends ; — states of charity towards the 
 neighbor, and also of mercy towards the poor and needy ; —in a 
 word, all states of goodness and truth. These states, with theii 
 goods and truths, impressed on the memory, are called remains i 
 which remains are preserved in man by the Lord, and are stored 
 up unconsciously to himself in his internal man, and are care- 
 fully separated from the things which are of man's jyi^opi'iura^ 
 that is, from evils and falses. All these states are so preserved 
 in man by the Lord, that there is not the smallest of them lost, 
 as it was given me to know by this circumstance, that every 
 state of man, from his infancy even to extreme old age, not 
 only remains in another life, but also returns, and that in their 
 return they are exactly such as they were during man's abode 
 in this world ; thus not only the goods and truths, as stored up 
 in the memory, remain and return, but likewise all the states of 
 innocence and charity : and when states of evil and of the false, 
 or of wickedness and phantasy recur, which also, both generally 
 and particularly as to every smallest circumstance, remain and 
 return, then these latter states are attempered by the former 
 through the divine operation of the Lord; whence it may appear 
 evident, that unless man had some remains^ he could not pos- 
 sibly avoid eternal condemnation, as may be seen in what was 
 said above, n. 468. 
 
 562. The people before the flood were at length left almost 
 entirely destitute oi rem-ains^ by reason of their being of such a 
 genius and temper, that they were infected with dreadful and 
 abominable persuasions respecting all things whatsoever which 
 occurred and fell into their thoughts, so that they were not at 
 all willing to recede from them ; and this w^as chiefly owing to 
 self-love, in consequence whereof they supposed themselves to 
 be as Gods, and that whatever entered their thoughts w^as 
 divine. This kind of persuasion never existed either before or 
 since in any other people, inasmuch as it has a fatal and suflb- 
 cating quality ; wherefore in another life the antediluvians can- 
 not associate with other spirits, for when they present themselves 
 they deprive others of all power of thinking, by the influx of 
 their most stubborn persuasions; not to mention other particu- 
 lars concerning them, which, by the divine mercy of the Lord, 
 will be treated of in a future ])ai*t of this work. 
 
 563. When man is possessed by such a persuasion, he is like 
 some glutinous substance, into which goods and truths become 
 as it were entangled, so that what were intended for remains 
 cannot be stored u)), or if stored up caimot be rendered cf any 
 use; wherefore when the antediluvians arrived at the summit of 
 such persuasion, they l)ecame extinct of themselves, and were 
 suftbcated or drowned as with an inundation not unlike a
 
 562—506.] GENESIS. 187 
 
 deluge ; therefore their extinction is compared to a flood, and 
 also, according to the custom of the most ancient people, ia 
 described as a deluge. 
 
 564. Verse 1. And it came to pass that man began to multi- 
 ply himself on the faces of the ground^ and daughters were horn 
 VAito them. By man is here signified the race of mankind exist- 
 ing at that time : by the faces of the ground, all that tract wliere 
 the church was planted is signified : by daughters are here 
 signified the things appertaining to the will of that man, con- 
 sequently lusts. 
 
 565. By man is here signified the race of mankind existing 
 at that time, and indeed a race which was evil or corrupt, may 
 appear from the following passages: "My spirit shall not always 
 reprove man^ for that he is flesh," (verse 3.) "The wickedness 
 of man. was multiplied on the earth, and the fashion of the 
 thoughts of his heart was only evil," (verse 5.) " I will destroy 
 man whom I have created," (verse 7 ;) and in the following 
 chapter, (verses 21, 22:) "All flesh died that crept upon the 
 earth, and every man^ in whose nostrils was the breath of the 
 s}>irit of lives." It was aljove observed respecting man.^ that the 
 Lord Alone is ona^i^ and that from Him every celestial 7?^a7^, or 
 celestial church, is called man; hence all others are called men^ 
 without regard to their faitli, to distinguish them from brutes ; 
 nevertheless a man is not m<z/i, and distinct from the brutes, 
 except by virtue of remains., as was observed, which are of the 
 Lord ; hence also a man is called man.^ and inasmuch as he is so 
 called by reason of remains.^ thus also from the Lord he has the 
 name oi man. be he never so wicked, for a 7nan is not mavi, but 
 the vilest of brutes, unless he has remains. 
 
 566. By the faces of the ground, all that tract where the 
 church was, is signified, is evident from the signification of 
 ground; for in the Word there is an accurate distinction made 
 between ground £a\A earth ; by ground is everywhere signified 
 the church, or something relating to the church ; hence also is 
 derived the name of man, or x\dam, which is ground ; by earth 
 is meant where the church is not, or where there is nothing 
 relating to the church, as in the first chapter, earth only is 
 named, because as yet there was no church, or regenerate man ; 
 in the second chapter mention is first made of ground.^ because 
 then there was a church ; in like manner it is said here, and in 
 the following chapter, (v. 4, 23.) that every substance should . be 
 destroyed from, off the faces of the ground., by which is signified 
 the tract where the church was; and in the same ciiapter 
 (verse 3,) speaking of a church about to be created, it is sale, 
 "to make seed alive on the faces of the groundP Ground has 
 the same signification in other parts of the Word, as in Isaiah : 
 "Jehovah will have mercy on Jacob, and will yet ciioose Israel, 
 and will set them in their ground, and the people shall take
 
 188 GENESIS. [Chap, vi 
 
 ^.hein, and shall bring them to their place, and the house oi 
 Israel shall inherit them on the ground of Jehovah," (xiv. 1, 2 ;) 
 speaking of the church made and established, whereas where 
 there is no church it is called earth in the same chapter, (verses 
 9, 12, 16, 20, 21, 25, 26.) Again in the same prophet : "And 
 the ground of Judah shall be a terror unto Egypt; in that day 
 there shall be five cities in the earth of Egypt speaking with the 
 lip of Canaan," (xix. 17, IS ;) where ground signifies the church, 
 and earth where there is no church. Again in the same prophet : 
 *' The earth shall reel to and fro like a drunkard ; Jehovah shall 
 visit upon the host of the heiglit in the height, and upon the 
 kings of the ground on the ground^'''' (xxiv. 20, 21.) In like 
 manner in Jei'emiah : "AVherefore the ground is chapped, be- 
 cause there is no rain on the earth, the husbandmen were 
 ashamed, they covered their heads, yea, the hind also calved in 
 the field," (xiv. 4, 5 ;) where earth is that which contains the 
 ground, and ground that which contains the field. So in the 
 same prophet : " He brought the seed of the house of Israel 
 from the nortliern earth, from all earths whither I have driven 
 them, and they shall dwell on their own ground^'' (xxiii. <S ;) 
 earth and earths signify that no churches existed therein ; 
 ground signifies the existence of a church or of true worship. 
 Again in the same : " I will give the remains of Jerusalem, them 
 that are left in this earth, and them that dwell in the earth of 
 Egypt, and I will deliver them to commotion, for evil to all the 
 kings of the earth, and I will send the sword, the famine and 
 pestilence among them, till they be consumed from ofi' tiie 
 ground which I gave to them and to their fathers," (xxiv. 8, 
 9, 10 ;) where ground signifies doctrine and worship thence 
 derived : — see also in the same pi'ophet, chap. xxv. 5. And in 
 Ezekiel : " I will gather you out of the earths wherein you have 
 beer, scattered, and ye shall know that I am Jehovah when I 
 shall bring you into the ground of Israel, into the earth for tlie 
 which I lifted my hand to give it to your fathers." (xx. 41, 42;) 
 ground signifies internal worship ; it is called earth whilst tiie 
 worship is not internal. So in Malachi : " I will rebuke the 
 devourer for your sakes, and lie shall not corrupt the fruits (^f 
 the ground, nor shall the vino cast her fruits before the time in 
 the held; and all nations shall call you blessed; because ye sAa/Z 
 he a deligJitsovie earth,'''' (iii. 11, 12;) in which passage, earth 
 evidently signifies that which contains the (//'0(^^k/, consecpiently 
 man, who is called earth where ground denotes the church or 
 doctrine. So in Moses : " Sing, O ye nations, His people, for 
 He will expiate His ground, His ])eople," (Dent, xxxii. 43 ;) 
 evidently signifying the churcii.of the Gentiles, which is called 
 ground. So in Isaiah : " Before the child shall know to refuse 
 the evil and choose the good, the ground shall be ibrsaken, 
 «vhich thou abhorrest, before both her kings," (vii. 1(5 ;) speaking
 
 567, 568.1 GENESIS IS\) 
 
 of the coming of the Lord ; where the (/round w/iin/i is/'oro-aketi. 
 s the church, or the true doctrine of faith. That j^rouud and 
 field are so called from being sown with seed, is evident; as in 
 Isaiah : " Then shall he give rain of thy seed that thou shall 
 ?ow the ground withal ; the oxen also and the young asses that 
 labor on the ground^^'' (xx. 23, 34.) And in Joel : ''^T\\q field is 
 wasted, and the ground mourneth, because the corn is wasted,"' 
 (i. 10.) Hence then it is evident, that man^ who in the Hebrew 
 tt)ngue is called Adam, from ground, signifies the church. 
 
 5(J7. All that region is called the tract of the chui'ch, where 
 those inhabit who are instructed in the iloctrine of the true 
 faith ; — as the land of Canaan, when the Jewish church was 
 planted therein, and as Europe, where the Christian church 
 now is ; — the lands and countries, which are without, are not 
 tracts of the church, or faces of the ground. Where the cliurch 
 was before the deluge, mav also appear from the lands, which 
 the rivers encompassed that came forth from the garden ot 
 Eden, by which in all parts of the Word are likewise desci'i hed 
 the boundaries of the land of Canaan ; it is evident also frcjm 
 what follows concerning the Nephilhn that loere in the land : 
 that these Nephilhn dwelt in the land of Canaan, is plain from 
 what is said of the sons of Anah, that they were of the giants, 
 Numb. xiii. 33. 
 
 568. Daughters signify such things as are of the will of that 
 nnin, consequently lusts, as is evident from what was said and 
 shown concerning sons and daughters in the foi'ego'ng chap- 
 ter, (verse 4,) wliere sons signify truths, and daughters goods. 
 Daughters or goods are of the will, and as according to man's 
 nature, such is his understanding, aiid such his will, con- 
 sequently, such are sons and daughters. The present passage 
 treats of man in a corrupt state, who has no will, but mere 
 lust instead of will, which is su[)posed l)y him to be will, and 
 is also so denominated ; and as what is predicated is always de- 
 termined in its signification by the quality of the thing whex'eol 
 it is predicated, so as man means here num in a corrupt state, 
 as M'as shown above, it is of. this of which daughters are predi- 
 cated. The reason why daughters signify the things of the will, 
 and, where there is no will, lusts, and why sons signify the 
 things of the understanding, and, where there is no under- 
 standing of truth, phantasies, is, because the female sex is 
 Buch, and so formed, that the will or cupidity reigns in them 
 more than the understanding. Such is the entii'e disposition 
 of their component parts, or fibres, and such their nature, 
 whereas the male sex is so formed, that the intellect or reas(^>n 
 rules, such also being the disposition of their fibres and their 
 nature. Hence the marriage of the two is as of the will and 
 understanding in every man ; and since at this day there is nu 
 will of good remaining, but only mere cupidity, and still some
 
 190 GENESIS. tChap. M. 
 
 thing intellectual, or rational, is capable of being communicated, 
 this is the reason why so many laws were enacted in the Jewish 
 church concerning the prerogative of the husband [vir], and 
 the obedience of the wife. 
 
 569. Verse 2. And the sons of God saw the daughters of 
 man that they were good^ and they took to themselves wives of all 
 that they chose. By the sons of God are signified the doctrinals 
 of faith ; by daughters., here as before, lusts : by the so)is of 
 God seeing the daughters of man that they vjere good, and taking 
 to themselves v.iives of all that they chose, is signified, that the 
 doctrinals of faith conjoined themselves with lusts, and this, 
 indeed, indiscriminately. 
 
 570. By the so7is of God are signified doctrinals of faith, as 
 is manifest from the signification oi' sons just given, and also in 
 the preceding chapter, verse 4, where so)is signified the truths 
 of the church. The truths of the church are doctrinals, which 
 being derived, in the present instance, by tradition from the 
 most ancient people, were real truths, and therefore are called 
 the sons of God )' — this name is also given them respectively, 
 because lusts are denominated the daughters of man. The qual- 
 ity of the members of this church is here described, namely, 
 that they immersed the truths of the church, which were holy, 
 in cupidities, and thereby defiled them ; hence also they con- 
 firmed their principles already most deeply rooted in the ground 
 of persuasion. How this occurred may be easily conceived by 
 any one, from observing what passes in himself and others : 
 those who persuade themselves in regard to any subject, con- 
 firm themselves in sucii persuasion by every thing which they 
 imagine to be true, even by what the}' find contained in the 
 Word of the Lord; for whilst they adliere to principles which 
 tliey have i-eceived, and rooted in themselves by persuasion, 
 they force every thing to favor and flatter those ])rinciples, and 
 the more any one is under the influence of self-love, so much 
 the more he confirms himself in them. Such was this people 
 here described, of whom, by the divine mercy of the Lord, 
 more will be said in the following pages, when we come to 
 treat of their direful persuasions, which are of such an extra 
 ordinary nature, that it is never permitted them to enter into 
 other spirits by influx from their reasonings, because they would 
 thus destroy the rational princi])le of such spirits, but oidy to 
 enter by influx from their cupidities. Hence it appears \vhat is 
 signified b}' the sons of God seeing the daughters of mat. that 
 tJiey toere good., and taking to themselves wives of all that they 
 chose, namely, that the doctrinals of faith joined themselves 
 with lusts, and this, indeed, without distinction. 
 
 571. When man thus immerses tiie truths of faith in hia 
 own wild lusts, he then profanes the truths, and deprives him- 
 self of remains, which cannot be brought forth to use. evea
 
 561>— 574.] GENESIS. 191 
 
 supposing they vvei-e Scitely ])resei'ved, for the \ery instant they 
 are l)roui>-ht forth, they are again profaned by the ])rofanitie8 
 abiding in the spirit, for all pi'ofanations of the Word canse. as 
 it were, a hard caHous substance to grow, whicli o])poses arid 
 absorbs the goods and truths of remains ; wherefore let every 
 man take good heed how he profanes the Word of the Lord, 
 which contains in it eternal truths, which is life, however he 
 who is principled in what is false may disbelieve it. 
 
 572. And Jehovah .mid^ i\Iy spirit shall not aUoays reprove 
 man^for that he is flesh ; and his dai/s shall he a hundred and 
 twenty years. By JehovalCs saying^ My spirit shall not al'ioayn 
 reprove man., is signified, that man would not l)e so led any 
 longer : for that he is flesh signifies, because he was become cor- 
 poreal : and his days shall he a hundred and twenty years sig- 
 nifies, that he ought to have remains of faith ; — it is also a 
 prediction concerning a future church. 
 
 573. By Jehovah's saying., My spirit shcdl not always reprove 
 man^ is signified, tluit man would not be so led any longer, as 
 is evident from what precedes and follows ; — from what precedes, 
 because they were reduced to such a state by the immersion of 
 the doctrinals or truths of faith into their lusts, as to be no 
 longer capable of reproof, or of being taught what evil was, 
 for the perceptive faculty, necessary for the discernment of truth 
 and goodness, was entirely extinguished by persuasions, so that 
 they thought that alone to be true which was agreeable to their 
 persuasions. It is also evident from what follows, because tiie 
 man of the church, which succeeded the flood, was altogether 
 differently formed, being gifted with conscience instead of per- 
 ception, by means of whicli he was capable of reproof; wliere- 
 fore by rc^) roof from the spirit of Jehovah., is signified an inter- 
 nal dictate, perception, or conscience; and by the sjnrit of 
 Jehovah the influx of truth, and goodness; as appears also from 
 Isaiah: '^ I will not contend for ever, neither will I be always 
 wroth, for the sjnrit would tiiil before me and the souls which I 
 have made," (Ivii. 16.) 
 
 574. By flesh is signified, that man was become corjwrea!, 
 as api^ears from the signification oi' flesh when used in the Word, 
 where it is ap[)lied to signify both every man in general, and 
 specifically the corporeal man. It is ajiplied to signify every 
 man in general in Joel : '' I will ])our out my sjnrit upon all 
 flesh, and your sons and your daughters shall prophesy," (ii. 
 28;) where flesh signifies nuin, and S])irit tiie infiux of truth 
 and good from the Lord. In David : " Tho'u that hearest prayer, 
 unto thee shall all flesh come," (Psalm Ixw 2 ;) where flesh 
 denotes every man. In Jeremiah : " Cursed is the maii that 
 trusteth in man, and nudveth flesh his arm," (xvii. 5 ;) where 
 flesh signifies man, and arm power. And in Ezekiel : " That 
 all flesh may know," (xxi. 4, 5 ;) and in Zeehariah : " Be silent,
 
 192 LlENESIS. [Cha]'. vi. 
 
 O all fleshy betV'i-e Jehovah," (ii. 13 ;) where jifsli denotes every 
 man. That it signifies specifically the corporeal man, is evideiit 
 from Isaiah: ''The Egyptian is man and not God, and his 
 horses are flesh and not spirit," (xxxi. 3 ;) signifying that their 
 scientific principle is corporeal ; horses here and elsewhere in 
 '"be Word denoting the rational principle. Again : " He shall 
 recede to the right hand ; and shall be luingry, and he shall 
 eat on the left hand, and they shall not be satisfied ; they sliall 
 eat every one-the^t'^A of his own arm," (ix. 20,) signifying such 
 things as belong to man's ■proprium,^ which are all corporeal. 
 Again in the same projihet : " He shall consnme from the sonl, 
 and even to the fleshy''"' (x. 18 ;) whei'e flesh signifies corporeal 
 things. Again : " The glory of Jehovah shall be revealed, and 
 'a\\ flesh shall see it together ; the voice said, Cry ; and he said. 
 What shall I cry? All flesh is grass," (xl. 5, 6:') flesh here sig- 
 nifies every man who is corporeal. Again in the same prophet : 
 " By fire and by His sword will Jehovah ])lea(l with all flesh, 
 and the slain of Jehovah shall be multiplied," (Ixvi. 16;) where 
 flre signifies the punishment of lusts, the sword the punishments 
 of falsities, and flesh the corporeal parts of man. So in David : 
 " God remembered that they were fleshy a breath that passeth 
 away, and cometh not again," (Ixxviii. 39 ;) speaking of the 
 peo])le in the wilderness desiring fleshy because they were cor- 
 poreal ; their desiring flesh rejiresented that they lusted only 
 after things corporeal, (Numb. xi. 32, 33, 34.) 
 
 575. Ijy the days of man being a hundred and tiventy years^ 
 is signified that he ought to have remains of faith, appears from 
 what was said in the foregoing chapter, verses 3 and 4, con- 
 cerning <foy,«? c/nrZ years signifying tim.es and states; and also 
 from the circumstance of the most ancient peo])le denoting 
 states, and changes of states, in the churcli, by numbers vari- 
 ously combined ; but the nature of their ecclesiastical computa- 
 tion is now totally lost. Here in like manner numbers o^ years 
 are mentioned, whose signification it is impossible for any one 
 to undei'stand, unless he be fii'st accpiamted with the hidden 
 meaning of each particular number, from 1 to 12, <kc. Jt evi- 
 dently appears that some arcanum or other, distinct from the 
 literal sense, is here implied, inasnnich as the living a, Jiundred 
 and twenty years has no coimection with the ])receding ])art of 
 title verse ; nor did they live afterwards one hundred and twenty 
 years^ as is ])lain from the ])eoj)le after the fiood, (chaj). xi.,^ 
 -where it is said of Shem, that he llred after lie begat Arjiha-utd 
 five Jiundred years ; and that Arphaxad lived after he begat Selaii 
 four hundred and three years ; and tliatSelah lived aftei' he begat 
 Eber in like mamier/*^>//r hundred and three years ; and that Kber 
 lived after he begat Peleg_/b^^/' hundred and thirty years i and 
 that Noah lived after tlu; flood three hundred and fifty years ; 
 ^chap, ix. 28, &c.) l>ut what is implied in the number oju
 
 575, 570.] GENESIS. 193 
 
 hundred and twenty^ appears only from the meaning of ten and 
 twelve^ which Ijeing mnlti|)lie(l together compose rme hundred 
 and twenty^ and from the signification of those component num- 
 bers it may be seen, that one hundred a7id. twenty signify the 
 remains of faith. The number ten in the Word, as also tenths^ 
 signify and represent remains^ which are preserved by the Lord 
 in the internal man, and which are holy, as being of the Lord 
 alone. The number twelve signifies faith, or all things relating 
 to faith in the complex ; the number, therefore, compounded of 
 these two, signifies the remains of faith. 
 
 576. The number ten^ and also tenths^ signify remains^ as 
 is evident from the following passages of the Word: "Many 
 houses shall be a desolation, great and fair, without an irdiab- 
 itant; for ten acres of vineyard shall yield one bath, and the 
 seed of a homer shall yield an ephah," (Isaiah v. 0, 10;) s])eak- 
 ing of the vastation of things spiritual and celestial : ten acres 
 of vineya.rd maJcing a hath^ signifies that the remains of things 
 spiritual were so few ; and the seed of a Jwmer yielding an ej^hah.^ 
 signifies that there were so few remains of things celestial. Again 
 in the same prophet : " And many things shall be forsaken in 
 the midst of the land, yet in it shall be a tenth jpart^ and it 
 shall return, and nevertheless it shall be to extirpate," (vi. 12, 
 13;) the midst of the land signifies the internal man; a tenth 
 jiart signifies the smallness of the remains. So in Ezekiel : " Ye 
 f^hall have balances of justice, and an ephah of justice, and a 
 oath of justice: the ephah and the bath shall be of one measure, 
 the bath to contain the tenth of a homer, and an ephah the 
 tenth of a homer ; the measure thereof shall be after the homer ; 
 and the ordinance oil, a bath of oil, the tenth of a bath out of 
 a kor, ten baths to the homer, for ten baths are a homer," (xlv. 
 10, 11, 14:) in this passage the holy things of Jehovah -are 
 treated of by measures, whereby are signified the genei-a, or 
 kinds, of the holy things ; by ten are hei'e signified the remains 
 of celestial and spiritual things: for unless such holy arcana 
 were contained herein, what could be the use or intent of de- 
 scribing so many measures according to their determined num- 
 bers, as is done in this and the former chajiters in the same 
 prophet, where he is treating of the heavenly Jerusalem and 
 of the New Temple? In Amos: "The virgin of Israel is fallen, 
 she shall no more rise. Thus saitli the Lord Jehovih, The city 
 that went out a thousand shall make a hundred remains^ and 
 that which went out a hundred shall make ten remains to the 
 house of Israel," (v. 2, 3 ;) where speaking of remains it is 
 said, that the least thereof should abide, thus only a tenth part ^ 
 or remains of remains. Again in the same prophet : " I abhor 
 the pride of Jacob and his palaces, and will shut up the city, 
 and its fulness, and it shall come to ])ass, if there renieiin ten 
 men in one house, they shall die," (vi. 8, 9 ;) speaking of 
 
 o
 
 104 GENESIS. [Ckap vi. 
 
 remains T\-hIcli «hor.ld with difficulty continue. So in Moses : 
 " An Ammonite or Moabite shall not come in the congregation 
 of Jehovah, ev^^n the tenth generation of them shall not come 
 into the congregation of Jehovah," (Dent, xxiii. 3 :) an Am 
 monite and Moabite signify the profanation of the celestial and 
 spiritual things of faith, the remains of which are spoken of in 
 the preceding verse. Hence it appears also that tenths repre- 
 sent remains^ as in Malachi : " Bring ye all the tithes [tenths] 
 into the treasure-house, that there may be spoil in my house, 
 and prove me now hei'ewith, if I will not open you the cataracts 
 of heaven, and pour you out a blessing," (iii. 10 :) that there 
 m,ay he sjpoil in my house signifies remains in the internal man, 
 which are compared to spotty because they are insinuated, as it 
 were, by thett, amongst so many evils and falses ; it is by these 
 rem,ains that all blessing conies. That all man's charity comes 
 by remains^ which are in the internal man, was also represented 
 in the Jewish church by this statute, tliat when they had nuide 
 an end of tithing all the titJies [tenths], they should give to 
 the Levite, to the stranger, to the fatherless, and to the widow, 
 (Dent. xxvi. 12, and the following verses.) Inasmuch as re- 
 mains are of the Lord alone, therefore the tenths are called the 
 holiness of Jehovah, as it is thus written in Moses: "All the 
 tenths of the land, of the seed of the land, of the fruit of the 
 tree, they are Jehovah's, the holiness of Jehovah : All the tenths 
 of the herd and of the flock, whatsoever passeth under the [pas- 
 toral] rod, tlie tenth shall be the holiness of Jehovah," (Levit. 
 xxvii. 30, 31.) That the Decalogue consisted of ten jyrecepts^ or 
 ten words^ and that Jehovah wrote them on tables, (Deut. x. 4,) 
 signifies remains^ and their being written by the hand of Je- 
 hovah signifies t]iat re7nai7is are of the Zord Alone ; their being 
 in the internal man was represented by tables. 
 
 577. The number ttvelre signifies faith, or the things of 
 love and the faith grounded therein in the complex, as might 
 also be confirmed by many passages from the Word, both in 
 regard to the twelve sons of Jacob and their names, and to the 
 twelve tribes of Israel, and to the Lord's twelve apostles ; but 
 of these we shall s])eak more hereafter, by the divine mercy of 
 the Lord, ])articnlarly in the exj)lication of xxixth and xxxth 
 chaj)tei'S of Genesis. 
 
 578. From these numbers alone it is evident, what the Word 
 of the Lord contains in its bosom and interior recesses, and 
 how many arcana are concealed therein, which do not at all 
 ap})ear to the naked eye ; and as this is the case with every par- 
 ticular passage, so is it also witii every particular cxpressi<»n. 
 
 570. With the Antediluvians here s]X)ken of, there were 
 few, and almost no remains, will be manifest from wdiat, by the 
 divine mercy of the Lord, will i)e said of them hereafter; and 
 8in(-e no remains could be i)reserved amongst them, therefore i1
 
 677-581.J GENESIS. 195 
 
 ia here foretold of the new church called Noah, that it should 
 have remains ; whereof also more will be said, by the divine 
 mercy of the Lord, in a future part of tliis work. 
 
 580. Verse 4. There were JVephilim in the earth in those 
 days ; and especially after that the sons of God came in unto 
 the daughters of man ^ and they hare to them, : the same became 
 'mighty men^ who were of old ^ men of a name. By Kephilim are 
 signified those, who, through a persuasion of their own height 
 and pre-eminence, set at naught whatever was holy and true : 
 and especially after that the sons of God came in unto the daugh- 
 ters of man., and they hare to them., signifies, that this occurred 
 when they immersed the doctrinals of faith in tlieir cuj^idities, 
 and formed thereby persuasions of what was false : they are 
 called mighty men by reason of self-love : of old., men of a name., 
 signifies that such also existed previously. 
 
 581. Vi\ Nephilim are signified those, who, through a i»er- 
 suasion of their owm height and pre-eminence, set at naught 
 whatever was holy and true, appears from what precedes and 
 follows, namely, that they immersed the doctrinals of faith in 
 their lusts, signified by the sons of God going in unto the daugh- 
 ters of man., and their hearing xinto the'in. Persuasion concerning 
 self and its phantasies increases also according to the multitude 
 of things that enter in. till at length it becomes indelible; and 
 when the doctrinals of faith are added tliereto, then, by reason 
 of princii)les rooted most deeply in the ground of persuasion, 
 they set at naught whatever is holy and true, and becon)e Ne- 
 philim. That nation, which lived before the flood, is such, as 
 was observed above, that they so kill and suffocate all spirits by 
 their most dreadful plumtasies, which, as a poisoned and suf- 
 focative sphere, is exhaled from them, that tlie spirits are de- 
 prived of the power of thinking, and feel half dead ; and unless 
 the Lord, by his coming into the world, had freed the world oi 
 spirits from so poisonous a race, not one could have existed 
 therein, and consequently mankind must have j^erished, who 
 are ruled by spirits from the l^ord ; wherefore they are now 
 confined in holl beneath a sort of misty and dense rock, under 
 the heel of the left foot, nor dare they attempt to emerge, and 
 thus the world of spirits is free from their influence; of which 
 most pernicious crew, and its most poisonous sphere of persua- 
 sions, we will speak separately, by the divine mercy of the 
 Lord. These are those who are called ]Vephili?n, and who set 
 at naught whatever is holy and true. Further mention is also 
 made of them in the AVord, but their posterity were called 
 
 - AnaMm and Rephaim.: that they were called Anakim is evident 
 from Moses: "There we saw the Nephilim^ the sons oi' Anak, 
 of the iV^ephili7n, and we were in our own eyes as grasshojipers, 
 and 80 we were in their eyes,'" (Numb. xiii. 33:) that they were 
 eaWed Hephaim, appears also from Moses: ''The Emin) dwelt
 
 196 GENESIS. [Cha^ vi. 
 
 before in the land of Moab, a people great, and many, and tall 
 as the AnaMm^ which also were accounted Rephaim^ as the 
 Anakim^ and the Moabites call them Emim," (Deut. ii. 10, 11.) 
 The NeijMlhn are not mentioned any more, but the Bej^liaim^ 
 who are described by the propliets to be such as are above 
 spoken of. as in Isaiah : "• Hell from beneath is moved for thee, 
 to meet thee at thy comino;, it hath stirred up the Rephahn foi 
 thee," (xiv. 9 ;) speaking of the hell which is the abode of such 
 spirits. So in the same prophet: "■ The dead shall not live, the 
 KepJiaim shall not arise, because thou hast visited and destroyed 
 th«m, and made all tlieir memory to perish," (xxvi. 1-1 ;) where 
 also he speaks of their hell, from which they shall no more rise 
 again. Again in the same prophet: "Thy dead shall live, my 
 corpse, they shall arise ; awake and sing, ye that dwell in the 
 dust, for the dew of herbs is thy dew ; but thou shalt cast out 
 the land of the Rejphaim^'' (xxvi. 19 ;) the land of the Rejjhaim 
 is the hell above spoken of. So in David : " Wilt thou show 
 wonders to the dead? Shall the Rephaim arise and praise 
 thee?" (Psalm Ixxxviii. 10:) speaking in like manner con- 
 cerning the hell of the Rephaim^ and that they cannot arise, 
 and invest the sphere of the world of spirits with the very direful 
 poison of their persuasions. But it has been provided by the 
 Lord that mankind should no longer be imbued with such 
 dreadful phantasies and persuasions. Those who lived before 
 the flood were of such a nature and genius as that they could be 
 imbued, for a reason, as yet utterly unknown, which reason, by 
 the divine mercy of the Lord, will be spoken of at a future 
 period. 
 
 582. This effect being produced after thcit the sons of God 
 came in unto the daughters of men ^ and they lare to them, signi- 
 fies that they became Nephilim^ when they immersed the doc- 
 trinals of faith in their cupidities, as appears from what was 
 said and shown above at verse 2, namely, that tJie sons of God 
 siu-iiifv the doctrinals of faith, and daughters signify cupidities. 
 The Ij'rrths thereby produced must needs set at naught and pro- 
 fane the holy things of faith, for the lusts of man, which have 
 their ground in the love of self and the world, are altogethe) 
 contrary to what is holy and true ; wherefore when any thing 
 holv and true is acknowledged by a man in whom such lusts 
 prevail, and is immersed therein, his case becomes truly des- 
 perate, iiuismuch as they cannot be extirpated and dispersed, 
 f^r they cohere in every single idea, and ideas are the things 
 which are mutually communicated in another life, wherefore as 
 soon as any idea of what is holy and true is produced, there is 
 added th( reto what is profane and false, which is instantly and 
 at the moment ])erceived ; the consequence is, that such spirits 
 must be separated, and thrust down into hell. 
 
 583. Tile Nejphilim are called mighty m£n f-om self-hjve, ai
 
 5b2— 5b5.] GENESIS. 11)7 
 
 is iiumifest also from every part of the Word, where such are 
 culled 7 night y j as in Jeremiah: "Tiie mighty ones of Babel 
 have ceased to fight, they sit in their holds, their might faileth. 
 they are become as women," (li. 30 ;) where the mighty ones of 
 Bahel^ signify those who are intoxicated with selt-love : again in 
 the same })rophet : " A sword is against the liars, and they shall 
 be insane, a sword is against her mighty ones^ and they shall be 
 dismayed," (1. 36.) Again : " I saw them dismayed, and turning 
 away back, their mighty ones were broken in pieces, and have 
 fled a flight, and looked not back ; fear was round about ; the 
 swift shall not flee away, nor the mighty ones escape ; come up, 
 ye horses, and rage, ye chariots, and let the migldy ones come 
 forth, the Ethiopians, the Lybians, and the Lydians," (xlvi. 
 5, 6, 9;) speaking of persuasion from reasonings. Again in the 
 same prophet : " How say ye. We are mighty^ and men of 
 strength for war ^ Moab is spoiled," (xlviii, 14, 15.) Again: 
 '' The city is taken, and the strongholds are surprised and the 
 mighty men's hearts in Moab in that day became as the heart of 
 a woman in her pangs," (xlviii. 41 ;) the same is spoken of, 
 ""The heart of the mighty ones of Ed( tm," (xlix. 22.) Again, in 
 the same prophet: "Jehovah hath redeemed Jacob, and ran- 
 somed him from the hand of him that was mightier than he," 
 (xxxi. 11 ;) where mighty is expressed by another term. That 
 the Anakim^ who were of the Nephilim^ were called mighty ones, 
 is evident from Moses: "Thou passest over Jordan to-day, to 
 go in to possess nations greater and more numerous than thyself, 
 cities great and fenced up to heaven, a people great and tall, tJui 
 sons of tJte Anahim, wdiom thou knowest, and of whom thou 
 hast heard say, Who can stand before the sons of Anah V (Dent. 
 i.x. 1,2.) 
 
 584. Verse 5. And Jehovah saw that the wickedness of man 
 was imdtijjlied in the earth, and that all the fashion of the 
 thoughts of his heart was only evil every day. JehovaKs seeimj 
 that the wickedness of man was multiplied on the earth, signifies, 
 that there began to be no will of good: all the fashion of the 
 thoughts of his heart heing evil continually, signifies that there 
 was no perception of tinith and good. 
 
 585. By the wickedness of men heing multiplied in the earth, 
 is signified, that there began to be no will of good, as appears 
 from what was said above, namely, that there was no longer 
 any will, but only lust. Again, from the signification of" man 
 in the earth .'''^ earth in a literal sense is the ])lace where man 
 dwells; in an internal sense it> is the place where love dwells: 
 and inasmuch as love has relation to will, or lust, earth is taken 
 for man's will itself: for man is man by virtue of willing, and 
 not so much by virtue of knowing and understanding, because 
 to know and to understand are faculties flowing from his will, 
 and whatsoever does not flow from Ins will, he does not desire
 
 198 GENESIS. [Chap, vi 
 
 to know or understand ; nay, when he speaks and acts contiary 
 to what he wills, still there is somewhat of will more remote 
 from speech and action, which rules him. That the land of 
 Canaan,* or the holy land., is taken for love, and consequently 
 for the will of the celestial man, might be proved by many pas- 
 sages from the Word ; in the like manner, that the lands of the 
 different nations are used to signify tlie different kinds of love 
 prevalent in the inhabitants, which in general are self-love and 
 the love of the world ; but as such passages occur so very fre- 
 quently, it would be tedious to transcribe them. Hence it 
 appears that by the wickedness of man on the earth is signified 
 his natural evil, which is of the will, and which is said to be 
 multiplied, because it was not so depraved in all, but that they 
 wished good to others, yet for the sake of themselves : but what 
 was rendered altogether perverse, is the fashion of the thoughts 
 of the heart. 
 
 .586. The fashion of the thoughts of the heart heing only evil 
 continually., signifies that there was no ])erception of truth and 
 good, by reason, as has been said and shown, that they im- 
 mersed the doctrinals of faith in their filthy lusts, and when 
 this occurred, all perception was lost, and in the place thereof 
 a dreadful persuasion succeeded, or a most deep-rooted and 
 deadly phantasy, which was, moreover, the cause of their ex- 
 tinction and suffocation. Such deadly persuasion is here sig- 
 nified by the fashion [figmentum] of the thoughts of the heart; 
 but by the fashion of the heart., without the addition o\' thoughts., 
 is signified the evil of self-love, or of lusts, as in the following 
 chapter, where Jehovah said, after Noah had offered a burnt- 
 offering, " I will not again curse the ground for man's sake, 
 because the fashion of the heart of man is evil from his child- 
 hood," (viii. 21.) A fashion is that which man fashions to him- 
 self, and of which he is self-persuaded, as in Habakkuk : "What 
 profiteth a graven image, that the fashioner theieof hath graven 
 it? the molten image and teacher of lies, that tha fashioner 
 trusteth to his fas hioji, to make dumb idols," (ii. 18:) a graven 
 image signifies false persuasions originating in princijjles self- 
 conceived and brought forth : iha fashioner is one who is thus 
 self-persuaded, of whom the fashion [or thing fashioned] is 
 l)redicated. So in Isaiah : " Shall the potter be reputed as the 
 clay, that the work shonld say to him that made it. He nuide me 
 not; an<l tiie thi)ig fasJdoned &'Ay to him \\\Ai fashioned it. He 
 had no understanding?" (xxix. 16:) the thing fashioned here 
 signifies thought originating m 'p'Kop7'iuin., and the persuasion ot 
 false thence derived. A thing fashioned., in general, is what a 
 man fashions from the heart or will, and also what he fashion» 
 
 * Wheresoever montion is made of the lavdo{ Canaan in the following trane- 
 lation, the reader is requested toreniember that, in the original, earth and lamlart 
 eKpressed by the same word, terra.
 
 5S6— 588.] GENESIS. 199 
 
 from the tlioii(!;lit or persuasion ; as in David : " Jeho\ali kiiowetfi 
 owrfashionhig^ lie reineinbereth that we are dust," (Psaliii ciii. 
 14.) Again in Moses : '' I know \\\^ fashioning^ what lie is doing 
 to-day ; before I introduce him into the land," (Deut. xxxi. 21.; 
 
 5Sf). Verse 6. And it repented JeJiovah that he 'made man 
 on the earthy and it grieved Ilini at His heart. He repented., "sig 
 nities mercy : he grieved at the heart., has a like signification : 
 to repent resj^ects wisdom'; to grieve at the heart respects love. 
 
 587. JehovalCs repenting that he made man iipon the earth 
 signifies mercy, and his grieving at heart has alike signification, 
 as is evident from this circumstance, that Jehovah never repents, 
 because He foresees all and e\ery thing from eternity ; and when 
 he made man, that is, created him anew, and perfected him till 
 he became celestial, he also foresaw, that in process of time he 
 would become such as here described, and because he foresaw 
 that he would become such he could not repent Himself; which 
 appears plaiidy from what Samuel said: "The invincible One 
 of Israel doth not lie, nor rejyent., for He is not a num that he 
 should repent^'' (1 Sam. xv. 29.) And in Moses : " God is not 
 a man that He should lie, or the son of num that he should 
 rep>ent • hath He said, and shall He not do; or hath He S])oken, 
 and shall He not make it good;"' (Numb, xxiii. 19.) But to 
 repent signifies to be merciful. The mercy of Jehovah, or of 
 the Lord, involves all and every thing done by the Lord towards 
 mankind, who are in such a state, that the Lord pities them, 
 and each one according to his state ; thus He pities the state of 
 him whom He permits to be punished, and pities him also to 
 whom he grants the enjoyment of good ; it is of mercy to be 
 punished, because mercy turns all the evil of punishment into 
 good ; and it is of mercy to grant the enjoyment of good, be- 
 cause no one merits any thing that is good; for all mankind 
 are evil, and of himself every one would rush into hell, where- 
 fore it is a mercy that he is delivered thence; nor is it any thing 
 but mercy, inasmuch as He has need of no man. INTercy has 
 its name from the circumstance of its delivering man from 
 juiseries and from hell ; thus it is called mercy in resjiect to 
 mankind, because they are in such a state of misery, and is the 
 eft'ect of love towards all, because they are so. 
 
 588. But repentance and grief of heart are predicated of 
 the Lord, because such appear to be in all human mercy, where- 
 fore what is said here of the Lord's repenting and grieving., is 
 spoken according to appearance, as in many other j)assages in 
 the Word. What the mercy of the Lord is. none can know, 
 because it infinitely transcends the understanding of man ; but 
 what the mercy of man is, man knows that it is to rejient and 
 grieve ; and unless man were to form his idea of mercy accord- 
 ing to his own apprehension, he could not have any conception 
 of it, and thus he could not be instructed ; and this is the
 
 200 GENESIS. [Chap. vi. 
 
 reason why human properties are often predicated of the attri- 
 butes of Jehovah, or the Lord, as that Jehovah or the Lord 
 punishes, leads into temptation, destroys, is angry, when at 
 the same time He never punishes any one, He never leads ajiy 
 into temptation, He never destroys any, and He is never angry : 
 wherefore since such things are predicated of the Lord, it follows, 
 that rejyentance also and grief inw^t be predicated of Him, for 
 the predication of the one is a consequence of the predication 
 of the other, as plainly appears from these passages in the 
 Word ; in Ezekiel : " Mine anger shall be accomplished, I will 
 cause my wrath to rest, and it shall repent me," (v. 13 ;) where 
 because anger and wrath are predicated of Jehovah, rejyentance 
 is also predicated. Again in Zechariah : " When I thought to 
 do evil^ when your fathers provoked me to wrath^ said Jehovah 
 of Hosts, and I repented not, so again in these days will I think 
 to do good to Jerusalem, and to the bouse of Judah," (viii. 14, 
 15 :) where it is said that Jehovah thought to do evil^ when, 
 however, he never thinks to do evil to any one, but to do good 
 to all and every one. So in Moses, when he besought the faces 
 of Jehovah : '' Return from tbx wrath of thine anger and rejyent 
 of this evil against thy people ; and Jehovah repented of the evil 
 which he spake to do unto his people," (Exod. xxii. 12, 14:) in 
 this passage also, wrath of anger is attributed to Jehovah, and 
 consequently repentance : so the king of Nineveh says in Jonah, 
 " Who can tell if God will turn and repent^ and turn away from 
 the wrath of his anger^ that we perish not?" where in like 
 manner repentance i^ predicated because anger is predicated. 
 Again in Hosea : " My heart is tuinied upon me, my rejyentings 
 aie kindled at the same time, I will not execute the torath of 
 mine anger^'' (xi. 8, 9 ;) where in like manner it is said of the 
 heart, that repentings were kindled, as it is here said that He 
 grieved at heart; repentings evidently signify much mercy. 
 Likewise in Joel: "Turn ye to Jehovah your God, for He is 
 gracious and mercfid^ long suffering, and abundant in mercy ^ 
 and rejjenteth him of the evil," (ii. 13 ;) where also it is evident, 
 that to repent signifies mercy. So in Jeremiah : " If so be they 
 will hearken, and turn every man from his evil way, that I may 
 rejjent me of the evil," (xvi. 3 ;) where to repent signifies to be 
 merciful. Again in the same prophet: "If that nation turn 
 from their evil, I will repent of the evil," (xviii. S :) where also 
 to repent signifies to l)e merciful, if they would turn themselves; 
 for it is man who turns away from himself the mercy of the 
 Lord, in no case the Lord from man. 
 
 r»89. From these and a great many other passages of the 
 Word it may be manifest, that what is said therein is spoken 
 according to appearances in man, wherefore whosoever is dis- 
 posed to confirm false princi])les by the appearances according 
 to which the Word is written, nuiv do so in innumerable in-
 
 589—591.] GENESIS. 201 
 
 stances: but it is one thing to confirm false ])rincii»les by pas- 
 sages tVoni the Word, aiul another to believe sinij)ly what is 
 spoken in the Word : he who confirms false pi'inciples, first 
 assumes some principle of his own, from which he is in no way 
 willing to depart, and not at all to forego, for which purpose 
 he collects and accumulates corroborating proofs wherever he 
 can, and consecjuently from the Word, till he is so self-persuaded 
 that he can no longer see the truth ; but he who in simplicity, 
 or out of a simple heart, believes, does not first assume prin- 
 ciples of his own, but thinks it is truth, because the Lord spake 
 it; and if he is instructed in the right understanding thereof, 
 by what is said in other parts of the Word, he then acquiesces, 
 and in his heart rejoices. Nay, he who of simplicity believes 
 that the Lord is angry, punishes, repents, grieves, &c., whereby 
 he is restrained from evil, and led to do good, it does not at all 
 hurt him, because he believes also, that the Lord sees all and 
 every thing, and when he is principled in such faith, he is 
 enlightened afterwards as to other points in another life, if not 
 before : it is different with those who are self-persuaded from 
 pre-conceived principles, through the pernicious love of self and 
 of the world. 
 
 590. To rejyent has respect to wisdom, and to grie'^e at hecDi 
 has respect to love, cannot be explained to human apprehension, 
 only according to the ideas of num, that is, by appearances : in 
 every idea of human thought there is somewhat derived from 
 the understanding and from the will, or from the thinking- 
 principle and the love-principle; whatever idea does not derive 
 somewhat from his will, or. his love, is not an idea, for otherwise 
 he can in no way think at all ; there is a perpetual and insepa- 
 rable kind of marriage of thought and will, consequently there 
 inheres in, or adheres to, the ideas of thought, those things 
 which are of the will, or the love-principle ; from this ground 
 in man it may be known, or rather seems possible to be appre- 
 hended under some kind of idea, what is contained in the Lord's 
 mercy, viz., wisdom and love. Thus in the prophets, especially 
 in Isaiah, there are generally two expressions applied on every 
 occasion, the one involves what is spiritual, the other what is 
 celestial ; the spiritual [principle] of the Lord's mercy is wisdom, 
 ►.lie celestial is love. 
 
 59 i . Verse 7. And Jehovah said., I will destroy man whom 
 I have created from off the faces of the ground., from mail even 
 to least, even to the Greejping thing., and even to the fowl of tlie 
 heavt-ns., because iti'epenteth me that I have made tliem. JehovaKs 
 saying, I will destroy man., signifies that man would extinguish 
 himself: %oJiom I have created from off' the faces of the ground. 
 signifies, nia.i belonging to the posterit)- of the Most Ancient 
 Church : from man even to beast., and the creejping thing, signitiea 
 that whatever is of the will would extinguish iiini : and, the fowl
 
 5i02 GENESIS. [Chap. vi. 
 
 (yf the ah\ signifies whatever is of the understanding or thought : 
 hecause it rej^enfs me that I have tnade them^ aignifies, as before, 
 compassion. 
 
 592. By Jehovah'' s saying^ I will destroy man^ is signified 
 that man would extinguish himself, is evident from wnat was 
 stated above, that it is predicated of Jehovah, or the Lord, 
 that lie punishes, that He tempts, that He does evil, that He 
 destroys or kills, and that He curses : as that Jehovah slew Er. 
 the first begotten of Judah, and also Onan, another so7i ot 
 Judah, (Gen. xxxviii. 7, 10 ;) that Jehovah slew all the first 
 born of Egypt, (Exod. xii. 12, 29;) and as it is written in Jer- 
 emiah : "Whom I have smitten in mine angei\ and in my 
 wrath^'' (xxxiii. 5 ;) and in David : " He cast upon them the 
 wrath of his anget\ vehement anger^ and fnry^ and straitnesSj 
 the sending-in of evil angels^'' (Psalm Ixxviii. 49 ;) and in Amos : 
 " Shall there be evil in a city, and Jehovah hath not done it," 
 (iii. 6 ;) and in John : " Seven golden vials fxdl of the wrath 
 of God, who liveth for ages of ages," (Rev. xv. 1, Y ; xvi. 1 ;) 
 all which things are predicated of Jehovah, although in truth 
 it is altogether otherwise. The reason why they are predicated 
 was mentioned al)ove, to which this may be added, that some 
 very general idea may thereby be at first formed, how the Lord 
 rules and orders all things both in general and particular, and 
 that it may be afterwards learned and apprehended, how that 
 nothing of evil comes from the Lord, much less that he kills, 
 and destroys, but that it is uum who bi'ings evil on himself, 
 and kills and destroys himself: aHhough it is not man who does 
 80, but evil spirits, who excite and lead him to such mischiefs; 
 nevertheless man is the agent, inasmuch as he believes himself 
 to be so ; — thus, then, it is to be here understood, how it is 
 predicated of Jehovah that lie would destroy man, when yet it 
 was man himself who destroyed and extinguished himself. The 
 nature and truth of such a])j)earance is particularly exemplified 
 by those in another life, \\\\o are in torinent and the pains of 
 hell, since they are continually lamenting themselves, and at- 
 tiibutiiig all the evil of punisliment to the Lord. It is similar 
 also with evil spirits in the world of evil spirits, who place their 
 delight, yea, their greatest delight, in hurting and punishing 
 others; those who are hurt and punished suppose their suffer- 
 ings to come from the Lord, but they are informed and con- 
 vinced, that not tiie least poition of evil comes from the Lord, 
 but that they themselves bring evil upon themselves; for such 
 is the state, and such the ecpiilibrium of all things in another 
 life, that evil retui-ns upon him who does it, and becomes the 
 evil of punishment, which is inevitable. This is called its per- 
 mission^ because the correction or amendment of evil is regarded : 
 Btill, however, the Lord turns all the evil of punishment into 
 good, 80 that nothing but good is fiom the Lord. The nature
 
 59:3— 594 J GENESIS. 203 
 
 of permission has been heretofore totally unknown ; it is gen 
 erally supposed that what is ■permitted is to be imputed to him 
 as an asj:;ent, wlio^^^rm-^'fe it, by reason oi \\\9, jpermission ; but it 
 is alto£i:ether otherwise, as will be shown, by the divine mercy 
 of the Lord, in a future part of this work. 
 
 593. By whom I created from off the faces of the ground^ is 
 signified the man of the posterity of the Most Ancient Clmi-cli, 
 as is evident not only from this circumstance, that he is called 
 man whom He created, that is, whom He regenerated, and after. 
 wards, wJiom He made^ that is, whom He perfected or regen- 
 erated, until he became celestial, but, also from this, that he 
 is said to he created fi'om off the faces of the ground^ where ground 
 signifies the church, as was shown above. It is further evident 
 from this consideration, that it here treats of those who immersed 
 the doctrinals of faith in their lusts, and such as had not the 
 doctrine of faith, could not do so, for those who are out of the 
 church, are in a state of ignorance respecting truth and good. 
 Those who are in ignorance may be in a certain species of inno- 
 cence, while they speak and act in some respects contrary to the 
 truths and goods of faith, inasmuch as they may be intluen-ced 
 by a kind of zeal for the w^orship, which they had embraced 
 through the prejudice of education, and which therefore they 
 supposed to be true and good ; but it is altogether diifereiit 
 with those who have amongst them the doctrine of faith, for 
 they may mix what is true with what is false, and what is holy 
 with what is profane ; hence their condition in another life is 
 much worse than that of those who are called Gentiles, as will 
 be shown in a future part of this work, when, by the divine 
 mercy of the Lord, we come to speak of the Gentiles. 
 
 594. From man to heast^ and even to the creeping thing ^ sig- 
 nifies that whatever is of the will would extinguish him, appears 
 from tiie signification of man^ of heast^ and of creeping thing. 
 Man is man only by virtue of will an-d understanding, whereby 
 he is distinguished from the brutes, being in other respects like 
 unto them : with the people here spoken of, all will of good, 
 and all understanding of truth, were lost, and in the place ot 
 the will of good, wild lusts succeeded, and in the place of the 
 understanding of truth, wild pliantasies, the latter being com- 
 mingled with the Ibrmer, wherefore when they had thus, as it 
 were, destroyed remains., their destruction was unavoidable, and 
 they necessarily became extinct. That whatever has relation to 
 will is called heast and creeping thing., appears from what was 
 shown above concerning leasts ajid creeping things: here, how- 
 ever, by reason of the nature and quality of the people spoken 
 of, beasts do not signify good but evil affections, consequently 
 lusts, and creeping things pleasures, as well corporeal as sensual. 
 That heast and creeping things have such a signification, needa 
 no further proof from the Word, enough having been alreadj:
 
 20i GENESIS. [Chap. vi. 
 
 said on the subject, n. io, 46, 142, 143, to which the readei ie 
 referred. 
 
 595. Thefoivl of the heavens signifies whatever has relation 
 to understanding or thought, as may be also seen above, n. 40. 
 
 596. Yerse 8. And Noah found grace in the eyes of Jehovah. 
 By Noah is signified a new chui-ch ; by finding grace in the, 
 eyes of Jehovah is signified that the Lord foresaw that thus man- 
 kind might be saved. 
 
 597. By Noah is signified a Kew Church, as will be seen fruu. 
 what is said concerning it hereafter: this new church is to be* 
 called the Ancient Chxirch.. in order to distinguish between the 
 Most Ancient Church v;\\\q\\ was before the flood, and that which 
 existed after the flood. The states of those churches were alto- 
 gether different; that of the Most Ancient Church consisted in 
 enjoying from the Lord a perception of goodness, and thence 
 of truth ; the state of the Aticient Church, or JVoah, consisted in 
 possessing a conscience of what is good and true ; such as the 
 difference is between having perception and having conscience, 
 such also was the difference between the state of the Most 
 Ancient Church, and the state of the Ancient CMirch : percep- 
 tion is not conscience ; the celestial have perception, the spiritual 
 have conscience; X\\q 2fost Ancient Church was celestial, but 
 the Ancient was spiritual. The 2fost Ancient Church enjoyed 
 immediate revelation by consort with spirits and angels, and 
 also by visions and dreams, from the Lord, by virtue whereof 
 it was given them" to know in general what was good and true, 
 and when they liad attained such general knowledge, then by 
 means of perceptions they confirmed those general ideas as a 
 Sort of principles in innumerable instances, which innumerable 
 instances M-ere the particulars, or singulars, of the general ideas 
 to which they had relation ; thus general ideas as principles 
 were every day strengthened and confirmed ; whatsoever wa« 
 not in agreement with those general ideas, they perceived was 
 not true, and whatsoever was in agreement, they perceived to 
 be true : — such is the state also of tiie celestial angels. In the 
 Most Ancient Church these general i)rinciples were celestial and 
 etei'ual truths ; as that the Lord rules the universe, that all 
 goodness and truth are from the Lord, that all life is from the 
 Lord, tliat man's pr(9^m«?i is nothing but evil, and that in itself 
 it is dead ; besides many other truths of a like nature; in all 
 which they received a perception from the Lord respecting the 
 innumerable things tending to confirm them, and to harmonize 
 with tliem : love with them was the principal of faith, and by 
 means of love it was given them of the Lord to perceive wluit- 
 ever liad relation to faith, in consequence whereof faith with 
 them was love, as was said above. But it was very different 
 witii the Ancient Church, as will be shown, by the divine luercy 
 of the Lord, in its proper place.
 
 %95-598.J GENESIS. 205 
 
 598. V))' finding grace in the eyes of Jehovah^ is signified that 
 the Lord foresaw that thus niaid<iiid might be saved, appears 
 iVoin the following considerations. The mercy of the Lord in- 
 volves in it, and regards the salvation of the whole human race, 
 and so also does grace^ wherefore the salvation of mankind is 
 signified by grace : by Noah is signified, not only a Xew Church, 
 but also the faith of that church, which was a fairli grounded 
 in charity; thus the Lord foresaw, that by faith grounded iif 
 charity the human race might be saved, concerning which faith 
 more will be said hereafter. But mercy and grace are distin- 
 guished in the Word, and the distinction is according to the 
 difference of the recipient subjects : mercy is api)lied to those 
 who are celestial, but grace to those who are spiritual ; for the 
 celestial acknowledge nothing else but mercy, the spiritual 
 scarcely any thing but grace j the celestial know not what grace 
 is ; the spiritual scarcely know what mercy is, which they make 
 to be one and the same thing with grace ^ and this is in conse- 
 quence of the difference there is between the humiliation of 
 «ach ; such as are in humiliation of heart, implore the mercy oi 
 the Lord, but such as are in humiliation of thought, petition 
 for grace^ and if they implore mercy, it is only in a state of 
 temptation, or they do it with the lips alone, and not with the 
 heart. Liasmuch as the New Church called Noah was not 
 celestial, but spiritual, therefore it is said to have found, not 
 mercy, but grace^ in the eyes of Jeliovah. That a distinction is 
 made in the AVord between mercy and grace, is evident from 
 numerous passages, where Jehovah is called merciful and gra- 
 <iious^ as in Psalm ciii. 8; cxi. 4; cxii. 4; Joel ii. 13. Li like 
 manner the}' are distinguished in other pa>sages, as in Jeremiah : 
 "Thus saith Jelxjvah, the i)eople left of the sword, found grace 
 in the wilderness, even Israel, when I went to cause him to 
 rest; Jehovah hath appeared from afar unto me, and I iiave 
 loved thee with the love of an age, therefore with mercy have 1 
 attracted thee," (xxxi. 2, 3;) where grace is predicated of the 
 t?piritual principle, and mercy of the celestial. So in Isaiah ; 
 '•Therefore will Jehovah wait to give grace unto you, and there- 
 fore will Lie raise Himself to have mercy upon you," (xxx. 18 ;) 
 where grace in like manner has res[)ect to what is spiritual, and 
 unercy to what is celestial. So when Lot says to the angels : 
 " Behold now thy servant hath found grctce in thine eyes, and 
 thou hast magnified thy mercy which thou* hast done with me, 
 in vivitying my soul," (Gen. xix. 19 :) grace has res])ect to 
 things spiritual, such as relate to faith or the undei'standing, as 
 is here also evident, because Lot is said to have found grace iti 
 the angeVs eyes i but tnercy has respect to things ceKstial, such 
 a« relate to love, or the will, as appears from this, that the angel 
 is said to have done mercy, and to have viviiied the soul.
 
 206 GENESIS. [Chap, vi 
 
 9. These are the nativities of Koah : Noah was just and up- 
 right in his generations ; and Noah walked with God. 
 
 10. And Noah begat three sons, Shem, Ham, and Japheth. 
 
 11. And the earth was corrupt before God ; and the earth 
 was filled with violence. 
 
 12. And God saw the earth, and behold, it was corrupt, for 
 all flesh had corrupted his way upon the earth. 
 
 13. And God said unto Noah, The end of all flesh is cqivq 
 before me, because the earth is tilled with violence from their 
 faces, and behold, I will destroy them with the earth. 
 
 14. Make thee an ark of gopher wood : mansions shalt thou 
 make the ark, and shall pitch it within and without with pitch. 
 
 15. And thus shalt thou make it ; three hundred cubits the 
 length of the ark, fifty cubits the breadth of it, and thirty cubits 
 the height of it. 
 
 16. A window shalt thou make to the ark, and to a cubit 
 shalt thou finish it above ; and the door of the ark shalt thou 
 set in the side thereof; lowest, second, and third [mansions] 
 shalt thou make it. 
 
 17. And I, behold I, do bring a flood of waters upon the 
 earth, to destroy all flesh wherein is the breath of lives from 
 under the heavens ; all that is in the earth shall expire. 
 
 18. And I will establish my covenant with thee ; and thou 
 shalt enter into the ark, thou, and thy sons, and thy wife, and 
 thy sons' wives with thee. 
 
 19. And of every living thing of all flesh, pairs of all, shalt 
 thou cause to enter into the ark, to be made alive with thee ; 
 they shall be male* and female. 
 
 20. Of fowl according to liis kind, and of beast according to 
 his kind ; of every creeping thing of the ground according to his 
 kind ; pairs of all shall enter into thee to be made alive. 
 
 21. And thou, take thou to thee of all food that is eaten, and 
 gather to thee, and it shall be for food for thee and for them. 
 
 22. And Noah did according to all that God commanded 
 him, 80 did he. 
 
 THE CONTENTS. 
 
 599. The state of the Church, which was called JVbah, is here 
 Ireatcd of prior to regeneration. 
 
 600. The man of that Church is described, as capable ol 
 regeneration, verse 9 ; but that hence arose three kinds of doc- 
 trines, which are /Shem, J/am, and Japheth, verse 10. 
 
 001. 1'lie man of the Most Ancient Church who remained, 
 was incapable of regeneration in consequence of his direful pei^ 
 BTiaaions and filthy lusts, verses 11, 12, whereby he would utterly 
 desti'oy himself, verse 13.
 
 {)09— 607.1 GENESIS. 207 
 
 602. But tins was not the case witli tlie man of the cliurch 
 called JVoah, who is (les('ril)ed by the arli\ verse 14, and the 
 remains in him are descril)ed by the measures^ verse 15^ and his 
 intellectual things by a window^ door^ and Tnansions^ verse 16, 
 
 603. That he should be preserved, when the rest would per- 
 ish by an inundation of evil and the false, verse 17. 
 
 601. And the goods and truths which were with him, should 
 be saved, \crse 18 ; consequently, whatever related to the wiil 
 and the understanding, by regeneration, verses 19, 20 ; to re- 
 ceive which he was to be prepared, verse 21 ; and that it was so 
 effected, verse 22. 
 
 THE INTERNAL SENSE. 
 
 605. It now treats of the formation of a new church, which 
 IS named NoaTi^ and its formation is described by the ark^ into, 
 which were received living things of every Jcind^ but before that 
 new church could exist, the man of the church, as is usual, 
 must needs endure many temptations, which are described by 
 the elevation, fluctuation, and continuance of that ark on the 
 waters of the flood j and at length, his becoming a true spiritual 
 man, and being set at lil)erty, is described by the cessation of 
 the waters^ and several things which follow. It is impossible 
 for any one to see these sjjiritual contents, who abides only in 
 the sense of the letter, for this reason particularly, because all 
 these things have an historical connection, and suggest the idea 
 itf a history of events ; but such was the style of writing at that 
 time, which to those ancient people was most agreeable, — namely, 
 that all things should be involved in types, and these types be 
 reduced to, and connected in, some historical arrangement ; and 
 the more perfect such connection was, so much the more suitable 
 was it to their genius and temper ; for in those ancient times 
 they did not apply themselves so much to the sciences, as men 
 do at this day, but to profound thoughts, from whence resulted 
 such historical arrangements. This was the Mnsdom of the 
 ancients. 
 
 606. The floods the arh^ and consequently the things described 
 concerning the flood and the arh^ signify regenei'ation, and also 
 the temptations which precede it, as is known in some measure 
 to the learned at this day, by whom regeneration and tempta- 
 tions are likewise compared to the ivaters of a flood. 
 
 607. In the following j)ages the nature of the church called 
 Noah is briefly described ; and that some idea thereof may be 
 formed, it shall be briefly described. The Most Ancient 
 Church, as M^as observed, was celestial, but this was made spir- 
 itual. The Most x\.ncient had a perception of the good and the 
 true ; this, or the xlncient, had no perception, but in the place
 
 90S GENESIS. [Chap, vi 
 
 of it a different kind of impression, or dictate, which may be 
 called conscience-. But what has heretofore been unknown to 
 the world, and will perhaps aj^pear incredible, the man of the 
 Most Ancient Chin-ch had internal respiration, and none ex- 
 ternal but what was tacit ; wherefore they did not converse so 
 much by words, as subsequently, and at this day, but by ideas^ 
 like the angels, which they were able to express by innumerable 
 changes of the countenance and face, and especially of the lips, 
 in which there are innumerable series of muscular fibres, which 
 are not unfolded in the present day, but which then being free, 
 ierved as a means to suggest, signify, and represent their ideas^ 
 (■o that they could express in a minute, what at this day could 
 not be expressed by articulate sounds and words under an hour ; 
 and this more fully and evidently to the capacity and under- 
 standing than is possible by any combination of words. This is 
 perhaps incredible, but neveilheless it is true. There are also 
 many inhabitants of other earths, who have thus conversed, and 
 who continue to converse thus at this day, concerning whom, 
 by the divine mercy of the Loi'd, more will be subsequently 
 stated. It is further given me to know the nature of that 
 internal respiration, and how in process of time it was changed ; 
 and because they had such respiration as the angels — for they 
 respire in like manner, — therefore also their minds were em- 
 ployed on profound ideas of thought, and they were in tlie capa- 
 city of enjoying such perception as cannot be described, for 
 were it described, as to its quality, jet being incomprehensible, 
 it would also be rejected as incredible. But in their posterity 
 that internal respiration vanished by degrees, and with those 
 who were occupied with direful persuasions and phantasies, it 
 was so changed, that they could no longer express visibly any 
 idea of thought but what was most deformed, in consequence of 
 which they could not possibly survive, wherefore they all be- 
 came extinct. 
 
 608. AVhen internal resj^i ration ceased, external respiration 
 by degrees succeeded in its place, such as we experience at this 
 day, and with external respiration the language of words, or of 
 ai'ticulate sounds, into which were determined the ideas of 
 thought. Thus the state of man was altogether changed, and 
 became such, as to render him incapable of enjoying any longer 
 that perception which the Most Ancient Church enjoyed, but 
 instead of perception he had another kind of dictate, which 
 may be called conscience^ for it resembled conscience, although 
 it was a sort of intermediate between perception and the con- 
 science which is known to some at the ])resent day. And when 
 the ideas of thought were thus determined by verbal expressions, 
 they were no longer ca]);)ble of being instructed through the 
 internal man, as in the Most Ancient Church, but thi'ough the 
 external; wherefore doctrinals then succeeded insteadof tho
 
 608— fil2.] GENESIS. 209 
 
 revelations of tlie Most Ancient Chnrcli, wliich might firj^t be 
 apprehended 'oy the external senses, and thereby tbrined into 
 material ideas of the memory, and thence into ideas of thousi'lit. 
 by which, and aceordini;^ to which, they were instructed. Hence 
 it was that this church, which succeeded, had a genius aUo- 
 gether diH'erent from that of the most ancient; to wliich geniu>, 
 or to which state, unless the Lord had reduced mankind, no 
 man could possibly have been saved. 
 
 609. Vrhereas the state of the man of this church, which is 
 Noah, was .^Jtogether changed from the state of the man of the 
 Most AiHcient Church, therefore, as just observed, he could no 
 longer be informed and enlightened in the same manner as the 
 mos't ancient man, because the internals were closed, so that 
 there was no longer any communication with heaven but what 
 was miknown ; wherefore neither could he be instructed except 
 by an external or sensual way, or that of the senses, as was 
 observed. It was on this account that, by Ihe Divine Provi- 
 dence of the Lord, the doctrinals of faith, with certain revela- 
 tions of the Most Ancient Church, were preserved for the use of 
 this posterity. These doctrinals were first collected by Cain., and 
 laid up that they might not be lost, wlierefore it is said of 
 Cahi^ that he had a mark set upon him., lest any one should slay 
 him, (see chap. iv. 15.) They were afterwards reduced into 
 doctrine by Enoch, but as this doctrine was of no use at that 
 time, and was intended onl}' for posterity, therefore it is said 
 that God took him, (see chap. v. 24.) These doctrinals of faith 
 were what were preserved by the Lord for the use of this pos- 
 terity, or church, for it was foreseen by the Lord that perception 
 wt)uld perish, wherefore also it was provided, that they should 
 renuiin. 
 
 ()10. Verse !>. These are the nathoitles of Noah j Noah was 
 just and ujjright in his generations ; an d Noah walked with God. 
 By tJie nativities of Noah, a description of the reformation or 
 regeneration of tjie new church is signitied, by Noah'^s being 
 just and upright in his genereUions is signified, that he was in a 
 capacity of being gifted with charity ; just has relation to tlie 
 good of charity ; upi'ight [integer] to the truth of charity ; gem- 
 rations, to faith : to walk with God signihes here, as above, when 
 treating of Enoch, tiie doctrine of faith. 
 
 611. By the nativities of Noah, a description of the reforma- 
 tion or regeneration of the new church is signified, as is evident 
 from what was said above, (cha[). ii. 1; v. 1.) 
 
 612. By NoaVs leing just and upright in his generations, is 
 ignified, that he was in a capacity of being gifted with charity, 
 
 appears from the signification oK just and upright, since ^'?<6'^ has 
 relation to the good of charity, upright to the truth of charity : 
 as well as from charity's being the essential of that church, of 
 which bv the divine mercy of the Lord, more will be said her©-
 
 210 GENESIS. [Chap, vi, 
 
 after. That just has relation to the good of charity, and upi'ighi 
 to the trutli of charity, is evident from the Word ; as in Isaiah : 
 "They shall seek me daih', and shall desire the knowledge of 
 my ways, as a nation that doeth justice^ and doth not forsake 
 the judgment of their God ; they shall ask of me the judgments 
 of justice / they shall desire the approaching of God," (Iviii. 2 ;) 
 ^AiQX'Q j udgment signifies what has relation to truth, and justice 
 what has relation to good : to do judgment and justice was a 
 customary form of speech denoting what is true and good, (as 
 Isaiah Ivi. 1 ; Jerem. xxii. 3, 15 ; xxiii. 5 ; xxxiii. 15 ; Ezek. 
 xxxiii. 14, 16, 19.) The Lord said, "The/w.s'i!^ shall shine as the 
 sun in the kingdom of my Father," (Matt. xiii. 43;) signifying 
 those who are principled in charity : also, speaking of the con- 
 summation of the age, he said, " The angels shall go forth, and 
 shall sever the wicked from the midst of the just^'' verse 49 of 
 the same chapter; signitying likewise those who are in the good 
 of charity. But uprigld [integer] signifies what is true origina- 
 ting in charit}^ ; for trutli may be derived from sundry origins, 
 but that which originates in the good of charity from the Lord, 
 is called ti2)7'igJd., and an uiyrigld man / as in David : '' "Who 
 shall sojourn in thy tent? who shall dwell in the mountain of 
 thy holiness ? he that walketh ujjrigJd^ 'c\\\(\. doeth justice, and 
 speaketh the truth in his heart," (Psalm xv. 1, 2 ;) giving a 
 descri])tion of the uprigld. So again: "With the holy thou 
 behavest thyself holily, with the npright man thou showest t\\^- 
 ^^i U2wiglit^'' (Psalm xviii. 25 ;) where an upright man signifies 
 one who is principled in the holy principle or good of charity. 
 Again : " Jehovah will not withhold good from them that walk 
 in uprigldness^'' (Psalm Ixxxiv. 11.) That an upright man is one 
 wlio is in truth from a principle of good, or who speaks and 
 does what is true from charity, is evident from this considera- 
 tion, that the expressions to walk, and way, and also right, or 
 rectitude^ which relate to truth, are often a])plied to the upright 
 or to uprightness ; as in David : "I will inform the upright in 
 the way, when will he come unto me? I will walk in the up- 
 rightness of my heart in the midst of my house," (Psalm ci. 2 ;) 
 and again : "lie that walketh in the way of the upright shall 
 minister unto me," verse 6, of the same Psalm ; and again : 
 " Plessed are the upright in the ivay, who ivcdk in the law of 
 Jehovah," (Psalm cxix. 1 ;)and again : " Uprightness and rectitude 
 eiiall guard rne," (Psalm xxv. 21;) and again: "Mark the 
 upright, and behold the right, for the end of that man is peace,"' 
 (Psahn xxxvii. 37.) Hence it ap[)ears that he is called _/^M'?5, who 
 d(jes good, and he upright, who does what is true from a good 
 principle, which also is to do justice and judgment : holiness and 
 justice are the celestial j)rinci[)le of faith ; uprightness [integritas] 
 wid judgment, are the 8j)iritual ])rinciple thence derived. 
 
 fil3. ']Lh2t,t Generations have relation to faith, does not appeal
 
 613—617.] GENESIS. 211 
 
 from the sense of the letter, which is historical, but, inasmuch 
 as internal things alone are here treated of, by gener'atlons are 
 signified the things which are of faith ; it is also evident, from the 
 series, th^t generations cannot be taken in any other significa- 
 tion. In the Word, the same signification sometimes occurs: 
 as in Isaiah : "They shall build of thee the old waste places ; 
 thou shalt raise up the foundations of generation and generation^ 
 and thou shalt l)e called the repairer of the breach, the restorer 
 of paths to dwell in," (Ivi. 12 :) where every expression is sig- 
 nificative of something relating to faith : the old waste 2^lci'Ces 
 signifying the celestial things of faith, the foundations of gene- 
 ration and generation the spiritual things of faith. So again in 
 the same prophet : "• They shall build the old wastes, they shall 
 raise up the former desolations, and they shall repair the waste 
 cities, the desolations oi generation and generation^'' (lxi.4;) 
 where the word generation is used in the same sense as before. 
 Again in the same prophet : " They shall not labor in vain, 
 nor generate to perturbation, for they are the seed of the 
 blessed of Jehovah, and their offspring with them," (Ixv. 23 ;) 
 in which passage, to generate is predicated of the things that are 
 of faith, to labor, of the things that are of love; the latter are 
 called the seed of the blessed of Jehovah, the former are called 
 qff^spring. 
 
 614. To locdk with God, signifies the doctrine of faith, as 
 may be seen in the explication above, concerning Enoch, (chap. 
 v. 22, 24,) of whom also it is said, that he walked with God. The 
 doctrine of faith preserved for the nse of posterity was there 
 signified, and as this was the posterity for whose use that doc- 
 trine was preserved, the phrase is now resumed. 
 
 615. The nature of the man of this church is here desei'ibed 
 in general, not as to what he was at present, for his formation 
 is treated of afterwards, but as to what he was capable of be- 
 coming, namely, that by the knowledges of faith he might be 
 gifted with charity, and thus act from charity, and from the 
 good of charity know what was true; wherefore the good of 
 charity, or the just, is first s})oken of, and afterwards the truth 
 of charity, or t)ie upright. Charity, as was previously stated, is 
 love towards our neighbor, and mercy ; it is a degree of love 
 inferior to what prevailed in the Most Ancient Church, which 
 was love towards the Lord ; thus then love descended, and be- 
 came more external, and is to be called charity. 
 
 616. Verse 10. And Noah begat three sons, Shem, Ham, 
 and Japheth. By Noahh begetting three sons, is signified, that 
 three kinds of doctrines sprang thence, which are signified by 
 Shem, Hani, and Japlicth. 
 
 C17. By Noali's begetting three sons, is signified, that three 
 kinds of doctrines sprang thence, as is manifest from all that 
 has been said above respecting names, as signifying ni>thing else
 
 212 GENESIS. [Chap. vi. 
 
 but chvirclies, or wliat is the same, doctrines : tliey Lave here 
 also the same signifieatioii, but are only mentiuiied for the sake 
 of the comiection with what precedes, from which it ap])ear8, 
 that it was foreseen by the Lord, tliat a man of this genius and 
 temper was capable of being gifted with charity, but still that 
 three kinds of doctrines would thence have birth, of which more 
 M'ill be said, by the divine m.ercy of the Lord, when we come to 
 treat of Shem, Ham, and Japlictli. 
 
 618. It is said that Noah was just and upright, that he 
 waJJted with God, and, in the passage before us, that he hegat 
 three sons, when yet these expressions relate not to what Noah 
 then was, and did. but to what he was about to be and do at a. 
 future time; concerning which mode of expression it is to be 
 observed, that the internal sense of the AYord is such, as tO' 
 have no respect to times ; and this mode of expression is usually 
 adopted in the original language, where sometimes one and the 
 same word is applicable to any time ; thus the interior contents 
 appear more evidently. The original language derives such mode 
 of expression fi'om the internal sense, which is more manifold 
 than any one can suppose, or believe, hence it is not sulfered to 
 be limited by times and distinctions. 
 
 619. Verse 11. And the earth was corrupt hefore God, and 
 the earth was filled loitJt violence. By the earth is signified that 
 race spoken of above, which is said to be corrupt by reason of 
 their direful persuasions, and to be filled ivith violence, by rea- 
 son of their filthy lusts. The term God is made use of here and 
 in the subsequent parts of this chapter, because there was now 
 no church. 
 
 620. By earth is signified that race above spoken of. as is 
 plain from what was shown concerning the signification o^ earth 
 and ground: eartli is an expression which is very frequently 
 used in the Word, and by it is signified the land where the true 
 church of the Lord is, as the land of Canaan : it is earth or la^id 
 also where the church is not, as the land of Egypt, and of the 
 Gentiles, consequently earth is used to signify the nation which 
 dwells tlierein ; and as it signifies a luition in general, so it sig- 
 nifies every one in particular, acct)rding to his quality, who 
 makes a part of the nation. Eartli is so called from celestial 
 love, as the land of Canaan, and also from defiled loves, as the 
 lands of the gentiles / but ground is so called from faith which is- 
 sown therein ; for as was shown above, the earth is tiie con- 
 tinent of the ground, and ground is the continent ij'i field, as 
 love is the continent of faith, and faith is the continent of the 
 knowledges of faith, which ai'e sown therein. Here the earth 
 denotes t'ne I'ace, in which the all of celestial love, and of the 
 church, was lost : foi- the subject always determines the predicate. 
 
 621. The earth is called corrupt by reason of direful per- 
 suasions, and filled with violence by reason of filthy lusts, a*
 
 618—023.] GENESIS. • 21^ 
 
 appears from the signification of tlie expressions to corrupt and 
 violence. In the Word, one expression is never used foranothei, 
 but that is constantly employed, wliich gives the peculiar signi- 
 fication of the thing treated of, and this in such a manner, tiiat 
 i*^ instantly appears, from the expressions alone which are made 
 use of, what is signified in the internal sense, as here from tlie 
 words corrupt and violence. Corrupt is predicated of what re- 
 lates to the understanding when it is desolate; violence of what 
 relates to the will when vastated ; thus corrupt is predicated ot 
 persuasions, and violence of cupidities. 
 
 622. To corrupt is predicated oi persuasions, as is evident 
 from Isaiah : " They shall not do evil, nor corrupt.^ in all the 
 mountain of my holiness, because the earth shall be full of 
 knowledge from Jehovah," (xi, 9 ; and in like manner, chap. 
 Ixv. 25 ;) in which passages, to do evil has respect to the will, 
 or lusts ; and to corrupt to the understanding, or the persuasions 
 of what is false. So in the same prophet: "Ah sinful nation, 
 a people laden with iniquity, a seed of evil doers, children that 
 are corrupters^'' (i- -i :) in this passage, as in other jdaces, nations^ 
 and a seed of evil doers., denote evils which are of the will, or 
 lusts ; people and cldldrcn that are cQrrxip)ters., denote the falses- 
 whicli are of the understanding, or ))ersuasions. So in Ezekiel : 
 ''Thou art corrupt moi'e than they in all thy ways," (xvi. 47;) 
 where to he corrupt is spoken of the things which relate to 
 understanding, reason, or thought, for way is an expression 
 signifying truth. So in David : "They have" done a corrupt and 
 abominable work," (Psalm xiv. 1 ;) where corrupt signifies dread- 
 ful persuasions, and ahominahle signifies filthy lusts, which in- 
 tlueuce a work, or from which a work proceeds. So in Daniel : 
 " x\fter threescore and two weeks shall Messiah be cut off, but 
 not for himself, and the people of a leader that shall come shall 
 corrupt the city and the sanctuary, and the end thereof shall 
 be with a flood," (ix, 26 ;) where in like manner to cm^rupt is 
 predicated of the persuasions of the false, of which a flood is 
 predicated. 
 
 623. The earth, is said to l>e filled with violence on account 
 of filthy lusts, and particularly those wliich originate in self-love, 
 or insolent haughtiness of spirit, as is evident from the Word : 
 it is called violence when it is oflered to holy things by profaning 
 them, as did these antediluvians, who immersed the doctrinals 
 of faith in all kinds of lusts, as in Ezekiel : " My faces will I 
 turn away from them, and they sliall profane my secret, for the 
 burglars shall enter into it, and shall profane it ; nuike a chain, 
 for the land is full of the judgment of bloods, and the city is 
 full of violence^'''' (vii. 22, 23.) The violent are here described, 
 as being of the character just mentioned. So in the same pro 
 phet : '• They shall eat their bread in solicitude, and drink their 
 waters in desolation, that the land may be vastated from its
 
 214 GENESIS. [CuAP. vi 
 
 fulness, because of the violence of all them that dwell therein,*' 
 (xii. 19;) hread which they shall eat in solicitude signifies things 
 celestial ; waters lohich they shall dHnk in desolation signify thinga 
 spiritual, to which they had offered violence, or which they had 
 profaned. Also in Isaiah : " Their webs shall not become gar- 
 ments, neither shall they be covered in their works ; their works 
 are works of iniquity, and the act oi violence is in their hands," 
 (lix. 6;) where loehs and garments are predicated of the things 
 belonging to understanding or thought ; and iniquity and violence 
 of the thino's belongino- to the will or works. Again in Jonah : 
 " Let them turn evei'v one from his evil way, and from the 
 violence which is in their hands," (iv. 8 ;) where evil way is predi- 
 cated of the falses which relate to understanding; and violence 
 is predicated of the evils which relate to the will. So in Jer- 
 emiah : ''There shall come in a year a rumor and violence in 
 the land," (li. 46 :) a rumor signifies those things which are of 
 the understanding ; violence those which belong to the will. 
 Also in Isaiah : ''He did no violence, neither was deceit in his 
 mouth," (liii. 9 ;) where violence denotes what relates to the 
 •will, and deceit in the mouth, what relates to the understanding. 
 
 624. It here treats of a state of the church's non-existence, 
 as appears from this circumstance, that in this and the following 
 verses of the present chapter God is spoken of, whereas in the 
 foregoing verses Jehovah was applied. When the church is in a 
 state of non-existence, God is used, but when the church exists, 
 Jehovah is used ; as in the first chapter of Genesis, when there 
 was no church, mention is made of God, but in the following 
 chapter, when there was a church, mention is made o\' Jehovah 
 God : Jehovah is a name most holy, and belongs only to the 
 church; whereas God is not so, inasmuch as every nation had 
 gods, and therefore the name God was not so holy : it was not 
 allowed any one to name the name Jehovah, but those who 
 had the knowledge of the true faith ; whereas every one might 
 name the name God. 
 
 625. Verse 12. And God saw the earth, and hehold it was 
 corrupt, for all flesh h ad corrtijyted his wa,y upon the earth. Godh 
 seeing the earth signifies that God knew man : the earths heing 
 corrupt signifies that there was nothing but what was false: all 
 flesh corrupting his way upon the earth signifies that the corpo- 
 real part of man destnjyed al! understanding of truth. 
 
 626. God''s seeing the earth signifies that he knew man, as 
 may appear plain to every one : for God, who knows all and 
 every thing from eternity, has no need to see what is the state 
 of any thing . to see is a human act, wherefore, as w^as observed 
 at verse 6 and elsewhere, it is spoken according to those things 
 which appear in man ; nay, so far is this method of speaking 
 adopted, that God is even said to see with eyes. 
 
 627. Atlfl^sh corrupting its way on the earth, signifies thsi'
 
 624— 627.J ■ GIENESIS. 215 
 
 the corporeal part or principle of inan had destroyed all under- 
 standing of truth, as appears from the signification of flesh, 
 spoken of above, verse 3, that it is in general every man, and 
 in particular the corporeal man, or all that is corporeal ; and 
 from the signification of way^ that it is the understanding of 
 truth, or truth itself: way is predicated of the understanding 
 of truth, or of truth itself, as apj)ears from those passages from 
 the Word above quoted, and moreover from these which follow 
 In Moses : " Jehovah said. Arise, get thee down quickly from 
 hence, because thy people have corrupted themselves, they have 
 quickly turned aside out of the way which I commanded them, 
 they have made them a molten [image]," (Dent. ix. 12, 16 ;) 
 signifying that they had turned from the precepts which are 
 truth. So in Jeremiah : " Whose eyes are open upon all the 
 ways of the sons of men, to give every one according to his 
 ways^ and according to the iruit of his works," (xxxii. 19 ;) 
 ways signify a life according to the precepts ; i\\e fruit of wo7'hs 
 is life derived from charity ; thus way is predicated of truths, 
 which belong to precepts and commandments ; as is the case 
 also with the son of man^ and man [-yi/*], as was shown ab(jve ; 
 see likewise Jer. vii. 3 ; xvii. 10. Also in Hosea : " I will visit 
 upon him his ways^ and recompense to him his works," (iv. 9 ;) 
 and in Zechariah : " Return ye from your evil ways, and your 
 evil works ; like as Jehovah of Sabaoth hath thought to do unto 
 us according to our ways, and according to our works," (i. 4, 
 6 ;) where the sense is similar, though opposite to that of the 
 foregoing passages, because here the ways are evil, and the 
 works evil. Again in Jeremiah : " I will give them one heart 
 and one way,^^ (xxxii. 39 ;) where heart signifies gO(.»dnesses, 
 and way truths. So in David : '•' Make me to understand the 
 way of thy commandments ; remove from me the way of a lie ; 
 and grant me thy law graciously ; I have chosen the way of 
 truth : I will run the tvay of Thy precepts," (Psalm cxix. 26, 
 27, 29, 30, 32, 35 ;) where the ^oay of commandments and pre- 
 cepts is called the way of truth, to which the ivay of a lie is 
 contrary. Again: "Show me thy ways Jehovah, teach me thy 
 paths I guide 'my way in thy truth, and teach me," (Psalm xxv. 
 4, 5 ;) where way in like maimer evidently signifies trutii. So 
 in Isaiah : " With whom did Jehovah take counsel, and instructed 
 him, and taught him the path >f judgment, and taught him 
 knowledge, and made him to know the way of tLnderstanding V* 
 (xl. 14',) where way plainly signifies the understanding of truth. 
 Again in Jeremiah : "Thus saith Jehovah, Stand ye in the ways 
 and see, and ask for the old paths, which is the good way, and 
 walk therein," (vi. 16 ;) denoting in like manner the under- 
 standing of 1 ruth. Also in Isaiah : " I will lead the blind in a 
 way they have not known, I will lead them in paths they have 
 not known," (xlii. 16 :) both coay, and path, and hy-way^ and
 
 216 GENESIS. [Chap. vi. 
 
 hroad-iimy^ and street^ are pi'edicated of truths, because they 
 lead to truth; as also in Jeremiah: "They have caused them 
 to stumble in their ways^ the ancient hy-ways^ to walk in paths. 
 a v)ay not cast up," (xviii, 15.) In like manner in the book of 
 Judges : " In the days of Jael the highways ceased, and they 
 that walked in paths went through winding Ijy-paths • stre<ti^- 
 ceased in Israel," (v. 6.) 
 
 628. The internal sense here is, that every man, whosoevei' 
 was on the earth, where the church was, corrupted his way, so- 
 that he did not understand truth, because every man was become- 
 corj:)oreal ; not only those who are treated of in the foregoing 
 verse, but also those who are called Noah^ and who are })artic- 
 ula.rly treated of in this and in the following verse ; for such 
 were they before regeneration. This previous descri])tion is 
 given of them, because their regeneration is treated of in the 
 following verses; and wdiereas little of the church remained,, 
 the name Ood is here used, and not Jehovah. In this verse is 
 Bignified that there was nothing true ; in the subsequent verse,, 
 that there was nothing good ; only in the remains which were 
 with those who are called Noah.^ for without reinaAns regeneration 
 is impossible; also in the doctrinals with which they were ac- 
 quainted ; but there was no understanding of truth, which never 
 is given except where there is a will of good ; where there is no 
 will, neither is there undei'standing, and as is the will, so is 
 also the understanding. The most ancient people had the v.'ill 
 of good, l)ecause they had love towards the Lord, and thence 
 had the understanding of truth, but this undei-standing perished 
 utterly with the will : a species of rational truth, and natural 
 good I'einained with those who are called Noah^ and thei'efore 
 they were capable of regeneration. 
 
 629. Verse 13. And God said unto Noah., the end of all 
 Jlesh is come hefore ?/^e, hecause the earth is filled with violence 
 from their faces., and hehold., I will destroy them with the earth. 
 .[3y God''s saying., is signified, that it was so: the end of all 
 ficsh is conie Ixfore me., signifies, that mankind must of necessity 
 perish; hecaaw the earth is filled with violence., signifies, tha: 
 there was no longer any will of goodness ; heJiold Twill destroy 
 them with the earth., signifies, that mankind, with the church, 
 would perish. 
 
 630. l^y God's saying., is signified, that it was so, is evident 
 from this consideration, that with Jehovah, to be [_esse'\ is all 
 and every tiling. 
 
 631. 21ie end of all flesh is come hefore wd, signifies, that 
 mankind must of necessity i)eri8h, as is evident from the words 
 themselves, and also from the signification oi flesh., as denoting 
 every man in general, and the corporeal man in particular, ac 
 cording to wliat was shown above. 
 
 632. By the earth's heing filled with violence., is signified..
 
 t>26— 634.J GENESIS. 217 
 
 that there was no hunger any will of goodness, is })lain from 
 what was said and shown above, verse 11, concerning the sig 
 iiilicatioii of violence: in the preceding verse it is stated of the 
 understanding of trnth, and here of tlie will of goodness, that 
 ^>oth perished with the man of the church. 
 
 633. Tiie fact is, that there is with no man any understand- 
 ing of truth, and will of goodness, not even with those who 
 kVervi of the Most Ancient Church ; but when they become celes- 
 tial, it appears as if the will of goodness, and the understanding 
 ■of tuith, were with them, wlien nevertheless they are of the 
 Lonl alone, which such celestial men know, acknowledge, and 
 perceive; as is the case also with the angels, insomuch that 
 whosoever does not know, acknowledge, and perceive ir r.» be 
 fio, is totally destitute of tlie understanding of truth, an 1 \\\^ 
 will of goodness. With every celestial man, and with every 
 angel, even the most celestial, his iji'uprium is norhii!»!,- l)ut 
 what is false and evil ; for it is a known thing, that the Ju-actus 
 are not pure Ix^ore the Lord^ and that all good and all truth, are 
 of the Lord alone : but in j)ro['ortion as a man and an angel is 
 in a ca})acity of being perfected, so by the divine mercy of the 
 Lord he is perfected, and, as it were, receives the understand- 
 ing of truth, and the will of g^od : but that he possesses them 
 is only an appearance. Every one is capable of being perfected, 
 and c(jnsequently of receiving this gift of the Lord's mercy, 
 accoi'ding to his actual life, modified by the hereditary evil im- 
 ])Uinted in him from his parents. 
 
 (ioL It is, however, a very difficult matter to explain to 
 the apprehension, what the understanding of truth and the will 
 of good are in a proper sei'se, because whatever a man thinks, 
 he supposes to be of the understanding, because he so terms 
 it ; and whatever he desires, he supposes to be of will, because 
 he so terms it; and it is the more difficult to explain this ])oint 
 to the apprehension, because most pe<)])le at this day are also 
 ignorant, that the intellectual principle is distinct from the will ; 
 for when they think any thing, they say that they will^ and when 
 they will any thing, they say tint they think. One cause of the 
 difficulty arises from their using such terms to express them- 
 selves, and another is, because mankind are immersed solely in 
 things corporeal, or their life is in outermost principles. Owing 
 to these causes they are also ignorant, that there is in e\ery 
 man an interior principbe, and something still more interior^ 
 yea, ar. inmost i and that liis corporeal and sensual principle is 
 the outermost or lowest : cujjidities and things of memory are 
 the first interiors ; atl'cctions and things rational are stdl more 
 interior; and the N»'ill of good, and the understanding of truth 
 are imnost; and all these things are as distinct from each othei 
 as possible. The corporeal man makes all these thiuirs a one. 
 ■and confounds them, which is the reason of his l)elieving, when
 
 21 S GENESIS. [Ch<ip. VI, 
 
 his corporeal part dies, that every thing will die with it; when, 
 nevertheless, he then iirst begins t<' live, and to live by his in 
 teriors in an orderly succession. Unless the interiors were thus 
 distinct, and did thus succeed each other, it would be impossible 
 for men to become sjjinfs, or angelic spirits, or a7igels, in another 
 life, for they are thus distinguished according to the interiors : — 
 hence the three heavens are perfectly distinct from each ether 
 From these observations then it may in some degree appear, 
 what the understanding of truth and the will of good are in a 
 proper sense, and that they can only be predicated of the celes- 
 tial man, or of the angels of the third heaven. 
 
 035. In the end of the days of the antediluvian church, 
 all understanding of truth and will of good perished, as is sig- 
 nified by what was said- in the foregoing and present verses. 
 This occurred to such a degree with the antediluvians who were 
 infected with direful persuasions and lilthy lusts, that there did 
 not a])pear the smallest vestige or trace of understanding and 
 will ; but with those wdio were called Noah^ there was a reserve 
 of reinains, which nevertheless could not form any thing of un- 
 derstanding and will, but only rational truth, and natural good : 
 for such as the man is, such is the 0p)eration of rernains. By 
 remains they were in a capacity of being regenerated, nor did 
 ]>ersuasions oppose and absorb the operation of the Lord by 
 remains. Persuasions, or principles grounded and rooted in 
 M'hat is false, impede all divine operations, and unless they are 
 first extirpated, it is impossible for man to become regenerate : 
 init of this, by the divine mercy of the Lord, more will be said 
 l)reseniiy. 
 
 (33(>. \jy destroying tJiem ivith the earth is signified, that man- 
 kiiid, with the church, would perish, as is manifest from this 
 consideration, that it is here said, with the earth ; for the earth 
 in its extended sense signifies love, as was before observed, con- 
 se(piently the celestial things of the church ; in the present case, 
 since no love, nor any thing celestial remained, it signifies self- 
 love, and what is contrary to the celestial church. Still however 
 there existed a man of the church, because he possessed the 
 doctrinals of faith; for as was observed, earth is the continent 
 of ground, and ground oi field, as love is the continent of faith, 
 and faith of the knowledges of faith. 
 
 037. With respect to this signification of the words I mill 
 destroy them loith the earth, it may be observed, that if the 
 Lord's Church were utterly extinct on the earth, mankind could 
 in no wise exist, but all and each of them must needs i)erish. 
 Tiie church is like the heart in tlie natural body, as was before 
 observed, and so long as the heart lives, the neighboring 
 viscera and members may live also, but as soon as the heart 
 dies, all and every part of the body die with it. The church 
 of the Lord on earth being thus as a lieart, the whole race oj
 
 685—639.] GENESIS. 219 
 
 mankind, even those who are out of tlie church, derive life 
 thence. The cause of this is at the present day utterly un- 
 known, but that some idea may be formed cuncerning it, it 
 may be observed, that the whole race of mankind on earth re- 
 sembles the natural body with its several parts, in which the 
 church is like the heart, and iniless there wei-e a church, with 
 which, as with a sort of heart, the Lord might l)e united through 
 Leaven and the world of spirits, a disjunction would ensue, and 
 in consequence of such disjunction from the Lord, mankind 
 would instantly perish. And this is the reason why, since the 
 first creation of man, there has always existed some church or 
 other; and whenever any church began to decline, yet still it 
 remained with some. This also was the cause of the Lord's 
 coming into the world ; for unless, out of his divine mercy, he 
 had come, the whole race of man on this earth must have 
 perished, inasmuch as the church at that time was in ultimates, 
 and scarcely any good and truth remained. That mankind 
 cannot possibly live, unless they have conjunction with the 
 Lord through heaven and the world of spirits, is, because man 
 regarded in himself is much viler than the brutes; and were 
 he left to himself, he would rush headlong to his own destruc- 
 tion and that of all others, since he desires nothing but the 
 ruin of himself and'of others. The law of order respecting him 
 ought to be, that each should love- another as himself; but if 
 man be left to himself, he loves himself more than others, and 
 consequently hates all others in comparison with himself. AVith 
 the brutes it is otherwise; for they live according to their order, 
 thus altogether, but man altogether contrary to his order, where- 
 fore unless the Lord had compassion upon him, and joined him 
 to Himself by the angels, he would never be able to live a single 
 moment. Of this man is ignorant. 
 
 038. Verse 14. Make thee an ark of gopher ivood j mansions 
 shaJt thou make the ark^ and shalt intcli it within and without 
 loith pitch. By the ark is signified the man of this church ; by 
 gopher wood his concu]»iscences ; by mansions are signified the 
 two parts of man which are of the will and the understanding; 
 hj pitching it within and without with pitch is signified preser- 
 vation from the overflowing of lusts. * 
 
 639. By the ark is signified the man of this church, or the 
 church called JVoah. as is sufficiently plain from its description 
 in the following verses, and also from this consideration, that 
 the Word of the Lord involves spiritual and celestial things in 
 every part, that is, the Word of the Lord is spiritual and celes- 
 tial. If the a/)'k, with its pitching, dimensions, and construc- 
 tion, as also the flood, had no other signification than what the 
 letter presents, there would be notiiing at all spiritual and celes- 
 tial in the account of them, but only a kind of history, which 
 would be of no more use to mankind than a similar histor_^
 
 220 GEXESIS. [Chap. vi. 
 
 •composed by profane writers. Bi t since the "Word of the Lord, 
 in its bosom, or recess, contains and involves tinners spiritual 
 and celestial in every part of it, it is most evident, that by tlw 
 arJc^ and by all things which are said concerning it, are signified 
 arcana never heretofore discovered. The like observation holds 
 
 food in other instances, as in that of the little ar]i\ wherein 
 [oses was hid, and which was placed in the flags near the banks 
 of the river, Exud. ii, 3 ; and still mure eminently in respect 
 to the lioly ark in the wilderness, which was constructed accord- 
 ing to the type shown to Moses on Mount Sinai ; in which, 
 unless all and every thing relating thereto had been representa- 
 tive of the Lord and of His kingdom, it would have been no- 
 thing else but a kind of idol, and the worship idolatrous. The 
 same is true of the temple of Solomon, which was by no means 
 holy of itself, or by virtue of the gi»ld, silver, cedar, and stone, 
 of wliich it was composed, but by virtue of the particular things 
 represented thereby. Here, likewise, unless the ark and its 
 •construction, with every particular circumstance thereof, signi- 
 fied sjme arcanum of the church, the Word would not be the 
 Word of the Lord, but a kind of dead letter, like the produc- 
 tion of any profane writer. Hence it is evident that the ark 
 signifies the man of the church, or the church which was called 
 Koah. 
 
 G-iO. By gopher loood^ or loooch of gopher^ are signified con- 
 cupiscences, and by mansions the two parts of the man here 
 treated of, which relate to the will and the understanding, is 
 not as yet known to any person ; nor is it possible for any one 
 to know how such things are signified, unless it be first declared 
 how that church was circumstanced. The Most Ancient Church, 
 as has been frequently observed, knew, by lo\e, whatever re- 
 lated to faith, or, what is the same, by the will of good hac 
 tlie understanding of truth ; but their descendants inclining 
 through hereditar}' corru])tion to the dominion of their lusts, 
 immersed therein a-lso the doctrinals of faith, and hence became 
 Nei)liilini. \\'hen therefore the Lord foresaw, that should man 
 continue to be of such a nature, he would perish eternally, it 
 was ordered and provided by Him, that the will-principle should 
 be separated from the intellectual, aiul man should be formed, 
 not as before l)y the will of good, but that l)v the understanding 
 of ti'uth he should be gifte<l with charity, which appears like 
 the will of good. This new church, which is called Noah, was 
 thus dealt with, and therefore was altogether of a different 
 genius and temper from the Most Ancient Church. Besides 
 this church there were also others at that time, as the church 
 called Enoch, spoken of al)ove, chap. iv. 25, 2G, and several 
 besides, the mention and description whereof are not extant: 
 the church Noah, is here alone desc'ibed, as being of a genius 
 and character eiitirely ditferi ug from the Most Ai ciei.t Ciiurcb
 
 «40—643. GENESIS. 221 
 
 <»4-l. Inasmuch as this man of the cliurch was tol^e reiunned 
 as to that part of man which is called the understandiii<i!;, before 
 he could be reformed as to the other part which is called the 
 will, it is here described how the things belonging to the will 
 were separated from those belonging to the understanding, and 
 as it were covered up, and reserved, lest any thing therein should 
 touch it [the will]; for if the things of the will, that is of the 
 lusts, had ]:een permitted to arise, he must have perished eter 
 nally, as, by the divine mercy of the Lord, will presently ap- 
 pear. Those two parts, the understanding and will, are as 
 distinct in man as possible ; which it was given me to have a 
 clear knowledge of, even from this circumstance, that the intel- 
 lectual things of sj)irits and angels enter bv influx into the left 
 side of the head, or brain, whereas what relates to their will 
 enters into the right ; and in like manner as to the face. When 
 angelic spirits enter by influx, they do it with nuich softness 
 and gentleness like the mildest and most refreshing auras ; but 
 when evil spirits enter, their influx is like an inundation, into 
 the left side of the brain with their phantasies and direful per- 
 suasions, and into the right with their lusts : — their influx is as 
 it were an inundation of phantasies and lusts. 
 
 642. Hence it may appear what is implied in this first de- 
 scription of the ark^ relating to its being constructed of looods 
 of gopher,, and having mansions^ and h^'mg ijitohed within and 
 without with pitchy which is, that the voluntary principle of 
 the will might be preserved from inundation, and only that part 
 opened which regards the understanding, described, (verse 16,) 
 bv a window, a door, lowest, secondary, and third mansions. 
 These things may perhaps a|)pear incredible, because they have 
 never 'heretofore entered into anyone's apprehension, and be- 
 cause no one has formed such a conception of the Word of the 
 Lord ; but nevertheless they are most true : these arcana how- 
 ever, though man is ignorant of them, are comparatively very 
 trivial and general in respect to the particulars contained therein, 
 of which |)articulars he would not be able to comprehend a single 
 one, if thev were declared to him. 
 
 643. With regard to the signification of the expressions, as 
 that woods of gopher signify concupiscences, and that mansions 
 signify the two parts of man, this may appear from the Word. 
 Gopher wood is a wood abounding with sulphur, like the fir, 
 and many others of the same kind: of the sulphur it is predi- 
 cated that it signifies concupiscences, because it easily takes 
 fire. The most ancient penjtle compared and likened those 
 things which are in man to gold, silver, brass, iron, stone, and 
 wood ^ his inmost celestial princi[)le tiiey likened to gold, his 
 inferior celestial principle to brass, and what was lowest, or 
 corporeal therein, to -z^^fo^^/ bit his inmost spiritual principle 
 they compared and likened to 'silver, his inferior sinritual prin
 
 222 GENESIS. [Chap. vi. 
 
 ciple tc iron and this lowest to stone i and such is the intei'nal 
 signification of these expressions whenever they occur in the 
 Word ; as in Isaiah : " For hrass I will bring gold^ and for iron 
 I will bring silver^ and for wood, hrass, and for stones^ iron; 1 
 will also make thy tribute peace, and thine exactoi's justice,"" 
 (Ix. 17 ;) speaking of the kingdom of the Lord, where are no 
 such metals, but only things celestial and spiritual ; and that 
 these are signified also clearly appears, because mention is made 
 of peace and justice : in this passage gold^ brass, and tvood, 
 have a mutual correspondence, and signify things celestial, or 
 such as belong to the will, as was observed ; and silver, iron, 
 and sto)ie have a mutual correspondence, and signity things 
 spiritual or intellectual. As in Ezekiel : "They shall spoil thy 
 ric/its, and make a prey of thy merchandise ; tln^ stones and 
 thy woods,'''' (xxvi. 12 :) that by riches and merchandise are not 
 signified worldly riches and merchandise, but celestial and spir- 
 itual, is evident; so also with respect to stones and woods; 
 stones are those things that belong to the understanding, and 
 woods l\\o&& that belong to the will. So in Habakkuk : "The 
 stone crieth out of the wall, and the beam out of the ivood an- 
 swereth," (ii. 11 :) where stone signifies the lowest part of the 
 understanding, and wood the lowest part of the will, which 
 answers, when any thing is brought forth, or produced, from the 
 sensual-scientific principle. Again in the same prophet : " Woe 
 unto him that saith to the wood, Awake ; to the dumb stone. 
 Arise, it shall teach ; behold it is laid over with gohl and silver, 
 and there is no spirit in the midst thereof; but Jehovah is in 
 the temple of his holiness," (ii. 19, 20:) here also icood signifies 
 lust, and stone the lowest intellectual principle, wherefore to be 
 dumb, and to teach, are predicated of it ; by spirit not being in 
 ihe midst thereof, is signified, that it represents nothing spir- 
 itual and celestial, as a temple, where there is stone, and wood, 
 and these overlaid with gold and silver, in respect to those who 
 think nothing concerning what is represented thereby. So in 
 Jeremiah: "We drink our waters for silver, our woods co^ne 
 for a price,"' (Lam. v 5 :) where water's and silver s\^^n]i\' the 
 things that relate to understanding, and woods signify such as 
 relate to the will. Again in the same prophet: "Saying to the 
 wood. Thou art njy father, and to tlie 2*07ie, Thou hast begotten 
 us," (ii, 27 :) here wood signifies lust, which is of the will, 
 whence concepti<jn conies; and stone signifies the scientific sen- 
 sual principle, whence comes begetting. Hence it is r-oramon 
 with the prophets to speak of serving wood and stone, meaning 
 graven images of wood and stone, by which is signified the 
 serving of lusts and phantasies ; also to commit adultery with 
 wood and stone j (as in Jeremiah iii. 9;) and in Hosea: "My 
 peojjle ask counsel of their wood, and their staff declares it 
 nnto them, for the spirit of whoredoms hath seduced them,"
 
 644, 645.] GENESIS 223 
 
 (Iv. 12.) to denote tlic askin<:; counsel of a wooden image, or 
 /nsts. Again, in Isarah : "Topliet is ordained of old, the pile 
 thereof U fire and much wood i the breath of Jehovah is like a 
 stream of burning siil2')hiir^'' (xxx. 33 :) here fire^ suljjhur^ and 
 ?/'06»<:Z,.signify iilthv lusts. Wood in general signifies those things 
 in tiie will which ai'e in the lowest degree; precious ivoodf>, as 
 cedm\ and the like, signiij those things which are good; the 
 cedar wood nseil in the temple liad this signification; also the 
 cechir wood used in cleansing the leprosy, (Levit. xiv. 4, 6, 7,) 
 as also the wood which was cast into the bitter waters at Marah, 
 whereby they were made sweet, (Exod. xv. 25,) of which, by 
 the divine mercy of the Lord, more will be said in its proper 
 place. But the woods which were not precious, and which were 
 made into graven images, as also those which were applied to 
 the making of funeral piles, and the like, signify cupidities, as 
 do woods of gopher, here mentioned on account of the sulphur 
 they contain; as in Isaiah : "The day of the vengeance of Je- 
 hovah ; the streams of Zion shall be turned into p)itch, and the 
 dust thereof into hrimstone, and the land thereof shall become 
 burning j9z^c/i," (xxxiv. 9:) pitch signifies direful phantasies; 
 brimstone signifies filthy lusts. 
 
 644. By 'mansions are signified the two parts of man, which 
 are of the will and understanding, as is evident from what was 
 observed ; that those two parts, will and understanding, are most 
 distinct from each other, and that, therefore, as observed, the 
 human brain is divided into two parts, which are called herai 
 spheres, to the left of which the things of the understanding ap- 
 pertain, and to the right the things of the will ; this is the mo^t 
 general distinction. Moreover, both the will and the understand- 
 ing are distinguished into innmnerable parts ; for the division ot 
 things intellectual, and of things which belong to the will in 
 man, are so many, that their universal genera can never be ex- 
 pressed or enumerated, much less their species. Man is as a kind 
 of very minute heaven, corresjjonding to the world of spirits ana 
 to heaven, where all genera and all species of things intellectual, 
 and of the will, are by the Lord distinguished in so most orderly 
 a manner, that there is not the smallest thing which is not 
 included therein ; of which, by the divine mercy of the Lord, 
 we will speak of in the following pages. Li heaven those divi- 
 sions are called societies j in the Word the}' are called habitations i 
 by the Lord, mansions, (John xiv. 2 ;) but here they are called 
 mansions, because they are predicated of the arl', by which is 
 signified the man of the church. 
 
 645. Jjy pitching it within and without with pitch, is signified 
 [U'eservation from the overfiowing of lusts, as appears from what 
 has been said above ; foi* the man of this church was to be first 
 reformed as to his intellectuals wherefore ne was preserved from 
 the overflowing of lusts, which would have destr )yed all the
 
 224 GENESIS. [Chap, vl 
 
 work of reformation. In the original text it is not indeed 
 written, that it should be jntclied xoitJi pitch., but an expression 
 is used denoting protection, and derived from the verb to expiate, 
 or propitiate, wherefore the same sense is implied : the Lord's 
 expiation or propitiation is protection from the overflowing of 
 evil. 
 
 646. Verse 15. And thus shall thou make it ; three hundred 
 cubits the length of the arh / fifty cubits the breadth of it^ and 
 thirty cubits the height of it. By numbers here, as above, aie 
 signified remains., and that they were few ; length is their holi- 
 ness, breadth is their truth, height is their good. 
 
 647. That such is the signification of these words, cannot 
 buT appear strange and very far-fetched to every one ; as that 
 the numbers three hundred 2i\\d fifty., and thirty., signify remains., 
 and those but few ; also that length., breadth., and height., signify 
 what is holy, true, and good : but besides what was said and 
 shown of numbers., in the explication of the third verse of th'is 
 chapter, where it was observed that a hundred and twenty signify 
 the remains of faith, it also may appear to every one from this, 
 that they who are in the internal sense of the Word, as good 
 spirits and angels, are out of all tiiuse things which are terres- 
 trial, corporeal, and of a merely worldly nature, so that they 
 are out of*all those things which relate to numbers and measures, 
 and yet it is given them from the Lord to perceive the Word 
 fully, and indeed altogether abstractedly from such things ; and 
 as this is truly the case, it may hence appear evident that celes- 
 tial and spiritual things are liere implied, which are so ivmote 
 from the sense of the letter, that it cannot even appear that such 
 things are contained therein. Hence also man may learn how 
 insane an idea it is, to wish to explore those things which are of 
 faith by sensual and scientific things, and not to believe what is 
 not thus acconnnodated to his apprehension. 
 
 648. Numbers and measures., as used in the Word, signify 
 celestial and spiritual tilings, a])pears evident from the nieiisu- 
 ration of tlie Kew Jerusalem, and t)f the Temple, as described 
 in John and Ezekiel. Every one may see, that by the New 
 Jerusalem and by the New Temi)le is signified the Lord's king- 
 dom in the heavens and on earth, and that the Lord's kingdom 
 in the heavens and on earth can be no subject of eaithly mea- 
 sures ; and yet its dimensions, as to length., breadth., and heigJit., 
 are nuirked in numbers: hence ev^iy one may conclude that by 
 the numbers and measures are signilied things holy ; as in John : 
 "There was given me a reed like unto a rod, and the angel 
 stood and said to me. Rise, and measure the temjple of God., and 
 the altar, and them that worshij) therein," (Rev, xi. 1.) And oi 
 the New Jernsalem : '• The heacenly Jerusalem had a wall great 
 and higli, having tio^'liu gates, and over the gates twelve angels, 
 and names written which ww of the taie(\'e tribt-s of the soii>i ol
 
 640—650.] GENESIS. 22S 
 
 Israel ; on the east three r]:;ates, on the north tliree gates, on the 
 south three gates, and on the west three gates. The wall of the 
 city had ticelve foundations, and in them the names of the twelve 
 apostles of the Lamb. He that talked with me had a golden 
 I'eed to measure the city, and the gates thereof, and the wall 
 thereof; the city lieth four-square^ and its length is as large as 
 its hreadth j and he measured the city with the reed, twelve 
 thousand furlongs; the lengthy and the hreadth, and the height 
 of it were eqnal : And he measured the wall thereof a hundred 
 and forty and four cubits, which is the measure of a man, that 
 is, of an angel," (Kev. xxi. 11, 12, 14 — 17.) Here the number 
 twelve occurs in almost every sentence, which number is most 
 holy, because it signifies the holy things of faith, as was shown 
 above at verse 3, and as will be shown, by the divine mercy of 
 the Lord, in the 29th and 30th chapters of Genesis ; wherefore 
 also it is added, that that ineasure is the measure of a man, that 
 is, of an angel. The case is similar with respect to the New 
 Temple and New Jerusalem in Ezekiel, which are also descril)ed 
 according to measures, (xl. 3, 5, 7, 9, 11, 13, 14, 22, 25, 30, 3*!, 
 42, 47; xli. 1 to the end; xlii. 5 to 15; Zech. ii. 1, 2;) when' 
 also the numhers^ considered in themselves, signify nothing, tl e 
 signification being in what is holy, celestial, and spiritual, ab- 
 stracted from the numbers. All the numbers also relatiDg ." 
 the dimensions of the ark, (Exod. xxv.,) mercy-seat, of thef ol Ijh 
 table of the tabernacle, of the altar; (in like manner, Exod. xxw 
 10, 17, 23 ; xxvi. and xxvii. ;) and all the numbers 2inddiri'cnsio7is 
 of the temple, (1 Kings vi. 2, 3,) have the same spirit'inl signi- 
 fication ; not to mention other cases. 
 
 649. But in this place the numbers or measun of the ark 
 signify nothing else than the remains which had been stored up 
 with the man of this church against the time when he was to be 
 reformed, and indeed that these remam^ were few; whicli ap- 
 pears from this circumstance, that the number fhe is prevalent, 
 which number in the Word signifies somewhat, or a little ; as in 
 Isaiah : " Yet gleaning-grapes shall be left in it, as the shaki'ng 
 of an olive, hvo^ three berries in the top of the upjjermost 
 hough, yb^/r, j^y<? in the fruitful branches thereof," (xvii. 6:) 
 where two^ three and jwe denote fewness. Again, in the same 
 prophet: "A thousand at the rebuke of one, at the rebuke o*' 
 foe shall ye flee, till ye be left as a bare pole upon the top of a 
 mountain," (xxx. 17 ;) denoting also fewness. The smallest fine 
 also for restitution was a 'dftli part, (Levit. v. 10; xxii. 14; 
 Numb. v. 7 ;} and the least of addition, when a beast, a house, 
 field, or tenths were to be redeemed, was a fifth part^ (Levit. 
 xxvii. 13, 15, 19, 31.) 
 
 'J50. That length signifies what was holy in the remains,, 
 tyreadth what was true, and height what was good, which are 
 described by the numbers, cannot be so well confirmed and 
 
 a
 
 22t^ GENESIS. [Chap. vi. 
 
 proved from the Word, because all and every thing is predicated 
 according to the subject or thing treated of; as lengthy when 
 applied to time^ signilies what is perpetual and eternal, as length 
 of days, (Psalm xxiii. 6 ; xxi. 5,) but applied to space it signilies 
 what is holy ; which thence follows : and so it is in the case ol 
 hreadth and height. There is a trine dimension of all earthly 
 things, but such dimensions cannot be predicated of celestial 
 and "spiritual things; when they are predicated, abstractedly, 
 from dimensions., they denote greater and lesser perfection, and 
 also the quality and quantity \<iuale et quantuin'] of a thing; as 
 in the present case they denote (piality, because th'ey are remains^ 
 and their quantity., because they are few. 
 
 651. Yerse 16. A loindow shalt thou make to the ark., and 
 to a cubit shalt thoujmish it ahove ; and the door of the ark shalt 
 thou set in the side thereof i loioest., second., and third [maiisions] 
 shalt thou make it. By the ioindow.,whic}t teas to he finished to 
 a cuhit ahove, \i signified the intellectual principle: by the door 
 on the side is signified hearing : by loivest, secondary., and third., 
 are signified scientifics, rationals, and intellectuals. 
 
 652. The window signifies the intellectual principle, and the 
 door hearing, and thus this verse treats of the intellectual part 
 of man, as may appear from what was said above, viz., that the 
 man of this church was thus reformed. There are in man two 
 lives, one is of the will, the other is of the understanding; they 
 become two lives when there is no will, but lust in the ])lace 
 thereof; the other part, or the intellectual, is that which may 
 then be reformed, and by it a new will afterwards be given, 
 60 that they may constitute one life, namely, charity and faith : 
 because man was now such, that he had no will, but mere lust 
 instead thereof, that part which relates to the will was closed, 
 as was said, at verse 14-, and the other part, or the intellectual, 
 was open, which is treated of in this verse. 
 
 653. In the process of man's reformation, which is efiected 
 by combats and temptations, the case is this, that such evil 
 spirits are at that time joined to him in association, as excite 
 oidy his rationals and scientifics, and the s})irits which excite 
 lusts are altogether removed ivo\\\ him. For there are two kinds 
 of evil spirits, viz., such as act upon num's reasonings, and such 
 as act upon his lusts : the evil sj)irits who excite man's reason- 
 'ngs, bring fortli all his falses, and endeavor to persuade him 
 that falses are truths, nay, they even change truths into falses: 
 with these, during his state of temptation, man ought to fight, 
 nevertiieless it is not man M'ho fights in this case, but it is the 
 Lord who fights by means of angels adjoined to man : after that 
 falses are se])arated, and as it were dis})ersed, by combats, then 
 man is prei)ared and is able to receive the truths of faith ; for 
 BO long as falses have d<»mini(_)n, it is impossible he should 
 receive the truths of faitii, inasmuch as the principles of what
 
 «51— 655.J GENESIS. 227 
 
 is false oppose such reception ; when he is thus prepared and is 
 able to receive the tiniths of faith, then, and not before, celestial 
 seeds, which are the seeds of charity, may be sown in him : these 
 seeds cannot be sown in i:;round where falses prevail, but where 
 truths prevail : tlius it is with the reformation or regeneration 
 of the spiritual man; and thus also it was with the man of this 
 church which is called Noah: hence it is that the subject now 
 treated of in this verse is concerning the lolndow and door of the 
 ai"k, and concerning its lowest^ secondary^ and third mansions^ 
 all which things appertain to the spiritual or intellectual man. 
 
 654. This agrees with what is at this day acknowledged in 
 all churches, that faith comes by hearing. But faith is by no 
 means a mere knowledge only of those things which relate to 
 faith, foi- tiiis is only science: but it is acknowledgment; how- 
 ever acknowledgment cannot possibly exist in any one, unle-s 
 he be possessed of the princi[»le of faitli which is charity, that is, 
 love towards his neigh l)or, and mercy : where charity is, there is 
 acknowledgment, or there is faith, and he who conceives of the 
 matter otherwise, is as far from the knowledge of faith, as earth 
 is far or away from heaven : when charity is present, which is 
 the good of faith, then acknowledgment is present, which is the 
 truth of faith : wherefore during man's regeneration according 
 to sc'ientitics, rationals, and intellectuals, it is with a view to [)re- 
 pare the ground, or his mind, tor the reception of charity, so 
 that afterwards he may think and act from charity, or the life 
 •of charity, at which time, and not before, he is reformed and 
 regenerated. 
 
 (355. By a window, which was to be finished to a cubit cihove^ 
 is signified the intellectual principle, as may appear to every one 
 from what has l)een just now observed; and also from this, that 
 the intellectual j)rinciple caimot be otherwise compared than to 
 <i xoindow ahove^ when the subject treated of is of the construc- 
 tion of an ark, and when by an ar'k is signified the man of the 
 church. In the Word, in like manner, the intellectual princij^le 
 of man, whether it be a reason, or ratiocination, that is, his in- 
 ternal sight, is called a window ; as in Isaiah : '' Oh thou afflicted, 
 tossetl with tempest, not comforted ; I will make thy icindoms of 
 agates, and thy gates of carbuncles, and all thy bt)rders of 
 pleasant stones," (liv. 11, 12:) where loindows signify intel- 
 lectuals, and such as are grounded in charity, wherefore they 
 are likened to agate ; gates signify rationals derived thence ; and 
 the border signifies the scientific and sensual principle; the 
 church of the Lord is here tr^'ated of. All the windoiOM of the 
 temple at flerusalem represented the same thing; the highest 
 represented intellectuals : the middle, rationals : and tiie loioest, 
 ficientitics and sensuals ; for there were three stories, {\ Kings 
 V. 4, 6, 8.) In like manner, the loindotvs of x\\q New Jerusalem 
 described in Ezekiel, (cha[). xl. 16, 22, 25, 33. 36.) So in Jere-
 
 228 GENESIS. [Chap v. 
 
 miah : " Deatl 5 come up into our windovis^ is entered into om 
 palaces, to cut off the infant from the street, the voung; men from 
 the passages," (ix. 21 ;) where the windows of tiie middle mw%si<m 
 are signified, which are things rational, denoting their extincri()n ; 
 an infant in the street means truth beginning to grow. Because 
 loindows signify intellectuals and rationals which appertaii; to 
 truth ; they also signify reasonings which are grounded in the 
 false, as in the same prophet: "Woe unto him that buildeth his 
 house in unrighteousness, and his chambers in wrong; who 
 saith, I will build me a house oi measures^ and large chambers, 
 and cutteth him out windows^ and ceiled with cedar, and painted 
 with vermilion," (xxii. 13, 14 ;) where windows signify principles 
 of the false. So in Zephaniah : "Troops of beas'is shall lie 
 down in the midst of her, all the wild beasts of the nations.; 
 both the cormorant and the bittern shall sleep in the chapiters 
 of it ; a voice shall sing in the windows^ vaotation in the thresh- 
 olds," (ii. 14;) speaking of Ashur and Nineveh, Ashv/r signi- 
 fving understanding, here vastated ; a voice singing in the win- 
 dows^ denotes reasonings grounded in phantasies. 
 
 656. By a door in the side is signified hearing, as may hence 
 now plainly appear, nor is there any need to prove it by similar 
 passages from the Word : for the ear^ with respect to the 
 internal organs of sense, is as a door on the side in respect to a 
 
 ' window above ; or what is the same thing, hearing which is of 
 the ear, in respect to the intellectual [principle] which is of the 
 internal sensory. 
 
 657. By lowest^ secondary^ and third are signified scientitics, 
 rationals, and intellectuals, thence also follows : there are three 
 degrees of intellectuals in man, his lowest ])rinciple is scientific, 
 the middle is rational, the highest is intellectual : these are so 
 distinct from each other that they ought never to be confounded ; 
 but man is ignorant of this distinction, and the reason is, 
 because he places life only in the sensual and scientific principle ; 
 and whilst he abides in that ]u-incii)lo it is impossible for him to 
 know that his rational principle is distinct from the scientific, 
 much less can he know that the intellectual principle is distinct 
 from both ; when the truth is, that the Lord, through the intel- 
 lectual principle in man, enters by influx into his rational, and 
 through the rational into the scientific of the memory, whence 
 comes the life of the senses of seeing and hearing: this is the 
 true in. lux, and this is the true commerce of the soul with the 
 body. Without an influx of the life of the Lord into the intel- 
 lectuals in man, or rather into the things of the will \yoluntari(i\ 
 and through the things of the will into the intellectuals, and 
 through the intellectuals into the rationals, and through the 
 rationals into the scientifics, which appertain to the niemory, it 
 would be impossible for man to have any life: and although 
 man is in fnlses and evils, yet still there is an influx of the life
 
 050—061. GENESIS. 229 
 
 of the Lord through the tliin<j;s of tlie will and of the under- 
 standing, but those tilings which enter by inHux are received in 
 the rational part according to its form, and hence man can 
 reason, reflect, and understand what is true and good. But 
 more will be said on this subject, by the divine mercy of tlie 
 Lord, in what follows, as also of the nature of life in the brute 
 creation. 
 
 658. Those three degrees, which in general are called the de- 
 grees of man's intellectuals, viz., intellect^ reason^ and science^ are 
 also signilied, as was said, by the windows of the three stories 
 in the temple at Jerusalem, (1 Kings vi, 4, 6, 8 ;) and also 
 above by the rivers which went out from the garden of Eden from 
 the east^ where the e(%.st signifies the Lord ; Edcn^ love which 
 appertains to the will ; the garden^ intelligence thence derived ; 
 the rivers^ wisdom, reason, and science, concerning which see 
 above, (chap. ii. verses 10 — 14.) 
 
 059. \ erse 17. And /, hehold I do hring a flood of waters 
 uj)mi tht earthy to destroy all flesh wherein is the hreath of lives 
 from under the heavens / all that is in the earth shall expire. By 
 a flood is signified an inundation of evil and of the false : to 
 destroy ail flesh wherein is tlie hreath of lives from under the 
 heavens.^ signifies, that all the posterity of the Most Ancient 
 Church would destroy themselves ; all that is in the earth shall 
 expire, signifies those who were of that church, and M^ere be- 
 come of such a nature. 
 
 660. By a flood is signified an inundation of evil and of the 
 false, as appears from what was said above of the posterity of 
 the Most Ancient Church, that they were possessed of filthy 
 iusts, and that they immersed therein the doctrinals of faith; 
 hence they were infected with persuasions of what was false, 
 wliich extinguished all truth and goodness, and at the same 
 time closed up the way against remains so as to prevent their 
 operation ; hence they must necessarily destro}' themselves : 
 for when the way is closed up against remains^ then man is no 
 longer man, because he can no longer be protected by angels, 
 but is totally and entirely possessed by evd spirits, who study 
 and desire no other than to extinguish man ; hence the death of 
 the antediluvians, which is described by -a flood., or a total inun- 
 dation : the influx of phantasies and lusts from evil spirits is 
 also not unlike a kind of flood., and therefore in every part of 
 the Word it is even called 2^ flood or imindation., as, by the divine 
 «nercy of the Lord, will be seen in what is premised at tlie 
 beginning of the next chapter. 
 
 601. \^\ destroying all flesh wherein is the hreath of lives 
 frmii under the heavens., is signified that the posterity of the 
 Most Ancient Church would destroy themselves, as ap})ear8 
 from what has been just now observed ; and also from the de- 
 scription given of them above, that they successively and heredi
 
 230 GENESIS. [Chap. >-i 
 
 tarily derived from their parents such a genius as to be par- 
 ticularly, above all others, infected Mith dire persuasions : this 
 proceeded chiefly from their immeising the doctrinals of faith 
 in their filthy lusts ; whereas with those who have no doctriiiale 
 of faith, but live altogether in ignorance, the case is otherwise ; 
 they cannot do as those most ancient people did, so that they 
 cannot profane holy things, and thereby close up the way against 
 remains^ and consequently cannot expel from themselves the 
 angels of the Lord. Eemains, as has been said, are all thii!gs 
 relating to innocence, charity, mercy, and the truth of taitb, 
 which man from infancy has had of the Lord, and has leai'nt : 
 all and each of those things are laid up in store, and in case 
 man was not in possession of them, it would be impossible for 
 any thing of innocence, of charity, and of mercy to be in his 
 thoughts and actions, consequently there could be nothing of 
 goodness and truth therein, and hence he w^ould be worse than 
 the savage beasts ; likewise if he had remains of such things, 
 but by filthy lusts, and direful persuasions of what is false, he 
 should stop up the way against them, and prevent their opera- 
 tion : such were the antediluvians who destroyed themselves, 
 and who are understood by all flesh wherein was the spirit of 
 lives under the heavens. Flesh signifies, as was shown above, 
 every man in general, and the corporeal man in particular. 
 The sjpwit of lives signifies all life in general, but peculiarly the 
 life of those who have been regenerated, consequently in the 
 preseTit case the last posterity of the Most Ancient Church, in 
 which, although there was no life of faith ]-emaining, yet still, 
 in consequence of deriving from their parents something of seed 
 thence which they choked, it is here called the s^yirit of lives, 
 or in whose nost^nls is the hreath of the spirit of lives, as in chap, 
 vii., v6rse 22. Flesh under the heavens signifies what is merely 
 corporeal ; heavens are the intellectual things of truth, and such 
 things in the will as originate in good, and when these are sepa- 
 rated from the corporeal principle, it is impossible for man to 
 live any longer ; since that which sustains man is his conjunction 
 with heaven, or more correctly, with the Lord by heaven. 
 
 602. Jjy all which is on the earth expiring, those are signi- 
 fied who being of that church, had acquired such a nature, as 
 may aj)j)ear from this considei-ation, that earth does not signify 
 the whole habitable globe, but only tiiosewho are of tli* church, 
 as was shown above; consequently there is no particular flood 
 here meant, nuich less a universal flood, l»ut only the expiration 
 or suflbcation of those who were of the church, when they had 
 separated themselves from remains, and thereby from the intel- 
 lectual tilings of truth, and from what api)ertained to the will 
 of good, consequently from the heavens. That earth signifies 
 the tract where the Church is, consequently those who are ol 
 the church, may api»ear not only from the passages of the Word
 
 662-665.] GENESIS. 231 
 
 already quoted, but also from the following: "Thus says Jeho- 
 vah: The wiiole earth shall be desolate; yet will I not make a 
 consunimation ; for this shall the earth mourn, and the heavens 
 above be black," (Jei*. iv. 27, 28 ;) where the earth sig-nifies the 
 inhabitants of that conntiy in which the vastated church is 
 situated. In Isaiah : "T will shake the leavens, and the earth 
 shall be moved out of her ])lace," (xiii. 13 :) where the earth 
 s'fijnities man about to be vastated, who dwelt in that tract 
 where the church was. Aij:ain, in Jeremiah: "The slain of 
 Jehovah shall l)e in that day from one end of tlie earth to the 
 other end of the earthy'''' (xxv. 33:) where the end of the ea/rth 
 ■does not signify the w hole habitable globe, but only the region 
 where the chui'ch was, consequently the men of the church. 
 Again, in the same prophet: "I will call for a sword upon all 
 the inhabitants of the earth • a tuniult shall come to the ends 
 of the earthy because Jehovah hath a controversy with the na- 
 tions," (xxv. 29, 31 ;) in whicli passage in like manner is not 
 meant tlie universal globe, but only the tract where the church 
 18, consequently the inhabitant, or man of the church ; natloni< 
 there signify falses. So in Isaiah : " Behold Jehovah eometh 
 out of his place to visit the iniquity of the iidiabitants of the 
 ^arthr (xxvi. 21 :) where earth is talven in a similar sense. Again 
 in the same prophet : " Have ye not heard ; hatli it not tieen 
 told you from the beginning ? Have ye not understood the 
 foundations of the earthV (xl. 21:) again: "Jehovah that 
 createth the heavens, God himself that formeth the earthy and 
 maket'n it, he also establisheth it," (xlv. 18 :) where earth sig- 
 nifies the man of the church. So in Zechariah : "The saying 
 of Jehovah who stretcheth forth the heavens, and layeth the 
 foundations of the earthy and formeth the spirit of man in the 
 midst of him," (xii. 1 ;) where earth manifestly means the man 
 of the church. Earth is distinguished from ground^ as the man 
 of the church and the church .itself are distinguished from each 
 other, or as love and faith are distinguished. 
 
 663. Yerse 18. And I will estahlUh my covenant with thee^ 
 and thou shalt enter into the ark^ thou^ and thy sons, and thy 
 wife^ and thy sons'' wives with thee. To establish a covenant 
 signifies that he should be regenerated : by entering into the 
 <rrl\ he, and his sons, and his sons^ wives, is signified, that he 
 should be saved : sons are truths, wives are goods. 
 
 664. The preceding verse treated of those who \vould destroy 
 themselves, but this treats of those who were to be regenerated, 
 <ind thereby saved, who are called JVoah. 
 
 665. To estahlish a covenant signifies that tiiey should be 
 regenerated, as is evident from this consideration, that no other 
 covenant can intercede between the Lord and man, exce[)t con- 
 junction by love and faith, thus a ccvenard signifies conjunction ; 
 for it is the celestial marriaife which .'s the verv essential covenant
 
 i:V2 GENESIS. [Chap. vi. 
 
 The celestial maniage, or cotijiuictiim, exists only with those 
 who are regenerated, thus regeneration itself in a most extended 
 sense is signified by a covenant ^ for the Lord enters into a 
 covenant with man when he regenerates liim ; wherefore with 
 the ancients this alone was represented by a covenant. It rs 
 conceived from the literal sense of the Word, that the covenant 
 entered into with Abraham, Isaac, and Jacob, and so frequently 
 with their descendants, had regard merely to them as particular 
 persons, wdiereas they were such as to be incapable of being 
 regenerated, inasmuch as they placed worship in externals, and 
 supposed external things to l3e holy without reference to their 
 connection with internal things, wherefore the covenants entered 
 into wnth them were but representations of regeneration. This 
 also was the case with all their rites and ceremonies, and like- 
 wise with Abraham himself, Isaac, and Jacob, who represented 
 the things relating to love and faith ; so also the high-priests 
 and priests, of every description, even the most wicked, could 
 represent the celestial and most holy priesthood. In represen- 
 tations it is not \k\Q person but the tiling which is represented ; 
 thus all the kings of Israel and Judah, even the worst, repre- 
 sented the regal office or dominion of the Lord ; yea, so did 
 even Pharaoh, who exalted Joseph over the land of Egypt; 
 hence and from many other considerations, which, by the divine 
 mercy of the Lord, will be seen in the following pages, it may 
 api)ear that the covenants so frequently entered into with the 
 children of Jacob, were nothing else but representative rituals. 
 
 ^^'o. A covenant signifies nothing but regeneration, and 
 what relates to regeneration, as may appear from the Word 
 throughout, where the Lord himself is called a covenaat.^ be- 
 cause it is he alone who regenerates, and is looked up to by the 
 regenerate man, and who is the all in all of love and faith. 
 That the Lord is the leal essential covenant appears in Isaiah : 
 M, Jehovah, have called thee in righteousness, and hold thy 
 iiand and keep thee, and will give thee for a covenant of the 
 ))eople, for a light to the Gentiles," (xlii. 6:) where covenant 
 means the Lord, and the light of the Gentiles faith : (in like 
 manner, xlix. 6, 8.) So in Malachi : "Behold, I send my 
 iingel, and the Lord whom ye seek shall suddenly come to his 
 temple, and the angel of the covenant whom ye desire; behold 
 he Cometh; but who nuiy abide the day of his comiiig f (iii. 
 1, 2;) where the Lord is called the angel of the cor n ant. The 
 Sabbath is called an eternal covenant.^ (Exod. xxxi. !(!,) because 
 it signifies the Lord Himself, and the celestial man regenerated 
 by him. Inasmuch as the Lord is the real essential covenant^ 
 it is evident that a covenant is all that which joins man with 
 tiie Lord, consequently it is love and faith, atul whatever apper- 
 tiiins to love and faith ; for those things arc of the Lord, and 
 the Lord is in tliem, consequently thc^ i-eal essential covenant
 
 666.J GENESIS. 233 
 
 is ill tliem, where they are received. These, however, do not 
 exist, except with the regenerate, who receive wliatever belongs 
 to the Regenerator, or the Lord, that is, wliatever belongs to 
 covenant^ or the covenant^ as we read in Isaiah : " My mercy 
 sliull not depart from thee, neither shall the covenant of my 
 peace be removed," (liv. 10 ;) M'here mercy and the covenant of 
 peace are the Lord, and what appertains to the Lord. Again 
 in tiie same prophet ; " Incline jour ear, and come unto me 
 hear, and jours(»ul shall live ; and I will make a covenant of a/n 
 age with jou, the sure mercies of David ; behold, I have given 
 him a witness to the peo])le, a leader and lawgiver to the Gen- 
 tiles," (Iv. 3, L) Here Z^^vzW signifies the Lord, and a covenmd 
 (f an aye is in those things, and by those things, which are the 
 Lord's, and which are understood by coming to Jiim^ and hearing 
 that the sold may live. So in Jeremiah : " I will give them one 
 lieart and one way, that they may fear me all their days, for 
 good to them and to their children after them ; and I will make 
 an everlasting covenant with them, that I will not turn away 
 from after them, to do them good ; and I will put my fear in 
 their hearts," (xxxii. 39, 40 ;) denoting those who are about to 
 l)e regenerated, and also the things which are with the regene- 
 rate, which are one heart and one way, that is, the charity and 
 faitl) which are of the Lord, consequently of the covenant. Again 
 in the same prophet : "Behold the days come, saith Jehovah, 
 that I will make a new covenant with the house of Israel and 
 with the house of Judah ; not according to the covenant that I 
 made with their fathers, because they rendered my covenant 
 vain ; but this is the covenant which I will make with the house 
 of Israel after those days ; I will put my law in the midst of 
 them, and will write it on their hearts, and will be to them a 
 God, and they shall be to me a peoi)le," (xxxi. 31, 32, 33;) 
 here the meaning of a covenant is clearly explained, to be the 
 love and faith towards the Lord, which are present with such 
 as are about to be regenerated. Again, in the same prophet, 
 love is called " the covenant of the day., and faith the covenant 
 of the night," (xxxiii. 20.) And in Lzekiel : " I Jehovah will 
 be for a God unto them, and my servant David a prince in the 
 m.dst of them ; and I will make with them a covenant of peace ^ 
 and will cause the evil wild beast to cease out of the land ; and 
 they shall dwell safely in the wilderness, and sleep in the woods," 
 (xxxiv. 24, 25;) manifestly denoting regeneration ; — David sig- 
 nifies the Lord. Again in the same pi'ophet, speaking in liki; 
 manner eoncerning regeneration : " David shall be their j)rince 
 forever; I will make a covenant of ■peace with them, it shall 
 be a covenant of eternity with them, and 1 will set my sanc- 
 tuary in till' uiidst of them for ever," (xxxvii. 25, 26.) David 
 and a sanctuary signify the Lord. Again, in the same : " I 
 entered into a euvenant witli thee, and thou becamest mine :
 
 234 GENESIS. [Chap. vL 
 
 and I washed thee with waters, and thoroughly washed away 
 thy Moods from off thee, and I anointed thee with oil," (xvi» 
 8, 9 11 ;) where a covenant manifestly denotes regeneration. 
 So ii. Ilosea : " In that day I will make a covenant for them 
 with the wild beast of the field, and with the fowl of heaven, 
 and with the creeping thing of the earth," (ii. 18 :) denoting 
 regeneration. The wild heast of the jielcl signifies the tilings 
 appertaining to the will, and \\.\Q,foiol of heaven what appertains 
 to the understanding. So in David : " He hath sent redemption 
 unto his people, he hath commanded his covenant for ever," 
 (Psalm cxi. 9 ;) denoting regeneration : — it is called a covenant 
 because it is given and received. But of those who are not 
 regenerated, or what is the same, who place worship in externals^ 
 esteeming and worshipping themselves, and what they desire 
 and think, as gods, it is predicated, that they render the covenant 
 of none effect, and the reason is, because they separate them- 
 selves from the Lord ; as in Jeremiah : " They have foi'saken 
 the covenant of Jeho\ah their God, and have bowed themselves 
 down to other gods, and served them," (xxii. 9 :) and in Muses : 
 "Whosoever shall transgress \[\& covenant by serving other gods^ 
 the sun, the moon, or any of the host of heaven, shall be 
 stoned," (Deut. xvii. 2, and the following verses.) The su7i sig- 
 nifies self-love : the moon principles of the false : the host of 
 heaven falses themselves. Hence it is now evident that the 
 Lord Himself was meant by the ark of the covenant, -in which 
 was the testimony or covenant. By the hooh of the covenant^ 
 (Exod. xxiv. 7 ; Deut. iv. 13, 23 ;) and by tJie Mood of the cove- 
 nant^ (Exod. xxiv. 6, 8;) were likewise meant the Lord, whc 
 Alone is the Regenerator : — hence the covenant is real essentia] 
 regeneration. 
 
 667. By his entering into the a/rk^ and his sons^ and his wife^ 
 and his sons'' wives, is signified, that he should be saved, as ap- 
 pears from what was said above, and from its being subsequently 
 stated that he was saved, because he was regenerated. 
 
 608. Sons are truths, and^wives are goods, as was shown 
 above, (chap. v. 4 :) where they are called sons and daughters^ 
 but here sons and wives^ because wives are those goods which 
 are adjoined to truths. It is not possible for any truth to be 
 produced, unless from good, or delight. In good and delight 
 there is life, but not in truth, except so far as it receives it fi'om 
 good and delight; IVom tiiis truth is formed, and shoots forth 
 in the way of sj)iritual growth, as also does faith (wdiich apper- 
 tains to truth,) originating in love, which ajtpertains to good. 
 Truth in this respect is like light, which cannot have birth ex- 
 cept from the sun, or some sort of flame, and is thence alone 
 formed ; truth is only the form of good, and faith is only the 
 f^rmoflove; truth is thence formed according to the quality 
 of good, and .aith according to the quality of love or charity
 
 067—671.] GENESlfe. 235 
 
 This tlien is the reason why W'ife and wives^ wliich signify goods 
 adjoined to truths, are here mentioned, hence also it is said in 
 the following verse, i\vA\. pairs of all should enter into the ark^ 
 male and female ', for without goods are adjoined to truths there 
 is no regeneration. 
 
 669. Verse l!>. And of every living thing of all fleshy j^air» 
 of all^ shall thou cause to enter into the ark^ to he 7nade alive 
 with thee / they shall he tnale and female. By the living soul are 
 signified those things which are of the understanding; hy all 
 fleshy the things which are of the will: by causing pairs of all 
 to enter into the ark.^ is signified their regeneration : male is 
 truth, female is good. 
 
 670. By the living soid are signified the things wliich are of 
 tlie understanding, and by flesh the things which are of the 
 will, as may appear from what has been said above, and also 
 from what follows : by the living soul is signified, in the Word, 
 every animal in general of every kind, (as chap. i. verses 20, 
 21, 24; chap. ii. verse 19.) But here, because all flesh is im- 
 mediately adjoined to it, it signifies the things which are of the 
 understanding, for a reason mentioned above, that the man of 
 this church was to be regenerated first as to intellectuals, where- 
 fore also in the following verse mention is made first otfoivl^ which 
 signify intellectuals, or rationals, and afterwards of cattle, which 
 signify the things appertaining to will : flesh signifies in par- 
 ticular the coi'poreal part or priiici])le, which is of the will. 
 
 671. By causing pairs to enter into the ark to he made alive^ 
 is signified their regeneration, as may appear from wliat was 
 said in the preceding verse, that truths cannot be regenerated 
 except by what is good and ^^leasant, consequently those things 
 \vhich are of faith cannot be regenerated except by those things 
 which are of charity ; wherefore it is here said that 2}ai?'s of all 
 should enter, that is, both of truths which are of the under- 
 standing, and of goods which are of the will. With the unre- 
 generate man there exists neither understanding of truth, nor 
 will of good, but they only appear as if they existed, and so 
 also they are called in common discourse ; there may however 
 exist with him rational and scientific truths, but then they are 
 not alive; there may also exist a kind of good which is of the 
 will [yoluntaria hona~\ like that which exists among the Gentiles, 
 yea among l)rutes, but they are only analogous ; nor are they 
 ever made alive in man before he is regenerate, and they are 
 thus vivified hy the Lord. In another life it is very numifestly 
 perceived what is and what is not alive ; truth which is not alive 
 is instantly perceived as somewhat material, filamentous, and 
 exclusive : good which is not alive is perceived as somewhat 
 wordy, osseous, and stony ; but truth and good vivified by the 
 Lord are open, vital, full of what is spiritual and celestial.
 
 23{j GENESI!^ [Chap, vi 
 
 reachino; even from the Lurd, and this in even' particular idea 
 and action, even the least of each. Therefore it is now said, 
 that pairs should enter into the ark to he made alive. 
 
 67!2. That male is truth, and fem^ale good, vi^as said and 
 shown above. In every least thing of man there is a resem- 
 blance of a kind of marriage; whatever is of the understanding 
 is thus coupled with something of his will ; without such coupling 
 or marriage there is no production. 
 
 073. Verse 20. Of fowl according to his hind^ and of heaH 
 accoi'ding to his hind., and of every creeping thing of the ground 
 according to his kind ; pairs of all shall enter in to thee to he 
 m,ade alive. Fowl signifies wduit relates to understanding ; heast 
 what relates to will ; the creeping thing of the ground signifies 
 what relates to both, but in their lowest state : bj pairs of all 
 entering to he made alive., is signified, as before, their regen- 
 eration. 
 
 674. Fowl signifies things intellectual, or rational, was shown 
 above, n. 40 : also heast signifies things of the will, or afi'ec- 
 tions, n. 45, 46, 143, 144, 246. TJie creeping thing of the ground 
 signifies both, but in their lowest state, as may appear to every 
 one from this consideration, that the creeping thing of the ground 
 is lowest. By pairs of all entering into the ark is signified their 
 regeneration, as was shown in the foregoing verse. 
 
 675. As to the expressions, /b?/;^ according to his kind., heast 
 according to his kind., and o'eejmig thing according to his kind., 
 it is to be observed, that in every particular man there are in- 
 nuraeralde genera, and still more innumerable species, of things 
 intellectual, and of things which are of the will, wdiich are 
 most distinct from each other, although man is ignorant thereof; 
 but in the regeneration of man, the Lord brings forth all and 
 each of these in their order, and separates and arranges them, 
 BO that they may be turned towards truths and goods, and be 
 joined with them ; and tliis variously according to states, which 
 are also innumei'able. Still all these things can never be per- 
 fected to eternity, inasmuch as each particular genus, each par- 
 ticular species, and each particular state, comprehends indefinite 
 things in simple objects, and much more when compounded. 
 Man does not indeed know that this is the case, and still less 
 does he know how he is regenerated ; this is what the Lord de- 
 clares to Nicodemus concerning the regeneration of man, when 
 be says, "The spii'it l)loweth where it willeth, and thou hearest 
 the voice thereof, but canst not tell whence it cometh, or whi- 
 tlier it goeth ; so is everv one that is born of the spirit," (John 
 ill. 8.) 
 
 676. Yerse 21. And thou take thou to thie of all food- that 
 ''S eaten., and. gather to thee., and it shall he for food for thee and 
 fw them. ]iy taking to him of all food that is eaten, are signi
 
 <J72-()SO.J GENESIS. 237 
 
 lied things good and pleasant : by gathering to him, are si^uified 
 trutlis : by yeing for food for him and them^ are signified both 
 igood and true. 
 
 677. AVith resj)ect to the food of tlie man who is to be re- 
 generated, tlie case is this: before man can be regenerated, he 
 must be fui'nished with all those things which may serve as 
 means, that is, with the good and pleasant things of the atlec- 
 tions, to serve as means m the will ; and with truths from tht 
 Woi'd of the Lord, and every other source from which those 
 truths may be conlirmed, for his understanding. Previou-^ly to 
 man's being furnished with such things, he cannot be regener- 
 ated : such things are meats or food., which is the reason why 
 man is incapable of being regenerated until he arrives at adult 
 age : but every man has his peculiar, and as it were proper 
 foods., which are provided for him by the Lord, before he is re- 
 generated. 
 
 67S. J5y taking to him, of o2l food that is eaten^ are signified 
 things good and pleasant, as nvay appear from what has been 
 already said, that the life of man is constituted by things good 
 and pleasant, not so much by truths, for truths receive theii 
 life from what is good and pleasant. No scientific and rational 
 idea which man acquires, from infancy to old age, is ever in- 
 sinuated into him except by what is good and pleasant ; which 
 are therefore C2i\\e(\.food or Tneats., and are such because his soul 
 lives froni those things ; for without them the soul of man could 
 not possiljly live at all, as every one may know if he will but 
 attend thereto. 
 
 07U. Hence it appears, that by gathering to him are signi- 
 fied truths; for to gather is predicated of those things which 
 are in the memory of man, where they are gathered : it more- 
 over implies, that both the former and the latter, that is goods 
 and truths, should be gathered together in man befoi'e he is re- 
 generated ; for without goods and truths so gathered, by which, 
 as by means, the Lord niay opei'ate, it is impossible that man 
 should ever be regenerated, as was said above : hence it now 
 follows, that being for food for him and thtm., signifies both 
 goods and truths. 
 
 680. Goods and truths are man's genuine laeats^ as may 
 appear to every one, for as wliosoever is deprived of them has 
 not life, but is dead. The meats., with which his soul is fed, 
 when he is dead, are the delights arising from evils, and the 
 pleasures arising from falses, which are the meats of tieath ; as 
 also from corporeal, w^)rldly, and natural things, which have 
 nothing of life in them ; and moreover, such a man does not 
 know what spiritual and celestial ybo^ is, insomuch that as often 
 as mention is made of meat^ or bread., ir tiie Word, he ima- 
 gines it to sigmiy corporeal food ; 'l\i\\i in the Lord's Pi'ayer, 
 " Give us daily bread," he supposes to be a petition only foi
 
 238 GENESIS. [Chap, vi 
 
 hodily food ; and they who farther extend their ideas, say that 
 other necessaries of the body, as raiment, wealth, and tlie hke, 
 are also implied herein ; nay, some will sharpl}' contend that 
 no other food is meant; when yet it is plain to see, that the 
 preceding and snbsequent petitions imply only things celestial 
 and spiritnal, and treat concerning the Lord's kingdom ; i* 
 might also be plainly seen, that the Word of the Lord is coles 
 ^tial and spiritual. Hence, and from other similar considera- 
 tions, it may clearly enough appear, how corporeal man is at 
 this day, and that, like the Jews, he is indisposed to ap])rehend 
 what is said in the Word, in any other sense but such as is 
 material and most gross. The Lord himself clearly teaches 
 what is signified in His Word by meat and hread ; as in John: 
 " Jesus said, Labor not for the meat which perisheth, but for 
 that m.eat which endureth to everlasting life, which the Son of 
 man giveth unto you," (vi. 27.) And again : " Your fathers 
 did eat manna in the wilderness, and are dead ; this is the hread 
 which came down from heaven, that a man may eat thereof and 
 not die ; I am the living hread which came down from heaven ; 
 if any man eat of this hread^ he shall live for ever," (vi. 49, 50, 
 51, 58 ;) but people at this day are like those who formerly heard 
 these words, who exclaimed, "This is a hard saying, who can 
 hear it ? and who went back and walked no more with Him," 
 (verses 60, QQ'?) to whom the Lord said, "The words which I 
 speak unto you are spirit and are life," (verse 63.) The case is 
 similar concerning water^ as signifying the spiritual things 
 of faith, whereof the Lord thus speaks in John : " Whosoever 
 drinketh of this water shall thirst again, but he that drinketh 
 of the water that I shall give him shall never thirst, but the 
 water that I shall give him shall be in him ?k fountain of water 
 springing up unto eternal life," (iv. 13, 14.) But those at the 
 present day are like the woman with whom the Lord discoursed 
 at the well, who replied, " Lord, give me this water that I may 
 not thirst, neither come hither to draw," (verse 15 of the same 
 chapter.) Food^ in the Word, signifies nothing else but spirit- 
 ual and celestial food, which is faith in the Lord, and love, as 
 is evident from many passages in the Word ; as in Jeremiah : 
 " The adversary hath stretched out his hand upon all the de- 
 sirable things of Jerusalem : for she hath seen the nations, they 
 have entered into her sanctuary, of whom thou hast commanded, 
 that tliey should not enter into the congregation to thee ; all 
 the people sigh, they seek hread^ they have given their desir- 
 able tilings for 7rieat^ to refi'esh the soul," (Lament, i. 10, 11 ;) 
 where no other hread and meat is meant but that which is spir- 
 itual, for it treats of the sanctuary. Again, in the same pro- 
 phet : " I cried to my lovers, but they deceived me ; my priests 
 and my elders expired in the city, who sought to themselves 
 ineat to relieve their souls," (Lament, i. 19;) where meat is
 
 681.] GENESIS. 239 
 
 used in a like sense. So in David : " All those wait on thee to 
 give them their 7neat in due season ; thou givest them, they 
 gather it; thou o])enest thy hand, they are Jilled with (/ood,^^ 
 (Psalm civ. 27, 28 ;) denoting likewise spiritual and celestial 
 meat. So in Isaiah : '' Ho, every one that thirsteth, go ye to 
 the waters^ and he that hath no money, go ye, buy, and eat: 
 yea, go, buy wine and 7nilh without money and without pi-ice,'' 
 (Iv. 1 ;) where wine and milk signify spiritual and celestial drink. 
 Again, in the same prophet: " A virgin shall conceive and bear 
 a son, and thou shalt call his name Immanuel ; Gutter and honey 
 shall he eat, that he may know to refuse the evil and choose 
 the good ; it shall come to pass, for the abundance of m,ilk that 
 they shall give, that they shall eat hutter ; for hutter and honey 
 shall every one eat that is left in the land," (vii. 14, 15, 22.) In 
 which passage, to eat honey and hutter signifies what is celestial- 
 spiritual ; those left sigiiiiy remains y of wdiich also it is written 
 in Malachi : " Bring all the tenths into the store-house, that 
 there may be ')ncat in my house," (iii. 10 ;) where tenths signify 
 remains. Of the signification of food more may be seen, n. 56 
 to 58, n. 276. 
 
 681. What celestial and spiritual food is, can be best known 
 in another life. The life of angels and spirits is not supported by 
 any food like that of this world, but by every word which comes 
 forth from the mouth of the Lord, as the Lord Himself teaches, 
 (Matt. iv. 4.) The fact is, that the Lord alone is the life of all ; 
 from Him come all and every thing which angels and spirits 
 think, speak, and do ; and not only those which are angels and 
 good spirits, but also those which are evil spirits: the reason 
 why the latter speak and do what is evil, is, because all the goods 
 and truths, which are of the Lord, they thus receive, and per- 
 vert ; for as is the form of the recipient, so is the reception and 
 atfection. This circumstance will admit of comparison with 
 various objects which receive the light of the sun, and, accord- 
 ing to their tbrm and the disposition and determination of their 
 parts, they turn the received light into unpleasing and ugly 
 colors, or into such as are pleasing and beautiful. Thus the 
 universal heaven and the universal world of spirits live by every 
 thing which proceeds out of the mouth of the Lord, and every 
 one has thence his life ; nay, this is the case not only with heav- 
 en and the world of spirits, but also with the whole race of 
 mankind. I am aware that men will not believe this ; but from 
 the continual experience of many years, I can positively assert 
 that it is most true : the evil spirits in the world of spirits are 
 also unwilling to believe this to be so, wherefore it is frequently 
 pi'oved to them by such lively and powerful demonstration, that 
 they with indi^.nation confess that it is so. If angels, spirits, 
 and men, were v.\ prived of this msat^ the3' would expire instan 
 taneously.
 
 240 GENESIS. [Chaf. vi. 
 
 082. Verse 22. And Noali did according to all that God 
 commanded hwi, so did he. By JVoah's doing accO'iding to all 
 that God commanded hiin^ is signified that it was done so: its 
 being twice said that lie did so, implies, that whicli relates botli 
 to the will and to the understanding. 
 
 683. By its being twice said that he did so, is implied that 
 which relates both to the will and to the underst^mding, as may 
 aj>pear, because in the Word, especially in the projjhets, the 
 same thing is doubly described ; as in Isaiah : " He ])assed i-n 
 peace, he did not go the way with his feet; who hath wrought 
 and done it?" (xli. 3, 4;) where nevertheless one expression 
 relates to what is good, and the other to what is true, or one 
 relates to the things of the will, and the other to the things of 
 the understanding ; thus to pass in peace implies whac relates to 
 tlie will, and not to go the tvay with the feet implies what relates 
 to the understanding: the like is true of the expressions '2^'A(9 
 has wrought and who hath doiie. Thus in tiie Woi-d there is a 
 conjunction of those things which are of the will, and of those 
 M'bich are of the understanding, or of the things that are of love 
 and the things tbat are of faith, or, what is the same, of things 
 celestial and things spiritual, so that in every part there may be 
 a resemblance of a marriage, and that all things in the Word 
 may have respect to the lieavenly marriage. For the same rea- 
 son, one expression here is repeated. 
 
 OF THE SOCIETIES WHICH CONSTITUTE HEAVEN. 
 
 684. THERE cn^e three hea'nens ; the first loJiere good sjnrits 
 are, the second where angelic spirits are., and the third where 
 angels are / and one more interior and purer than the other: thus 
 they are most distinct from each, other. Each heaven.^ hoth the 
 fi^st, the second., and the thirds is distinguished into innumerahle 
 societies., and each society consists of several individuals., vjho hy 
 harmony and unan imity constitute as it were onep>erson / and all 
 the societies togetJier constitute as it were one man. Tlie societies 
 are distinguished from each other according to the differences of 
 r%utual loM and faith towcvrds the Lord; which differences are so 
 innumerahle, that it is impossible to recou7it even the most uni- 
 versal genera : nor is there the least given difference, which is not 
 arrangcdin themmt orderly manner, so as to conspire imanimous- 
 ly to the common one,_ and the common one, to the unanimity oj 
 the individuals, and hence to the haj)piness of all as promoted hy 
 individuals, and of individuals as promoted hy all. Thence every 
 farticular angel, and every particul our society., is an iniaqe (j.i the 
 universal heaven, and a hind of heaven in miniature.
 
 o8ii— 687.] GENESIS. 241 
 
 685. Cmisociations in another life are wonderful^ and are cir- 
 Gutnatanced comparatively as relationi^hips on earthy in that there 
 is mi acknowledgment as of jyarents, children^ hrethren^ kinsfolk^ 
 and connection}^ : — according to such differences is their love. The 
 differences are indefinite., and the communicative perceptioiis so 
 exquisite ., as to cod m it of no description / no respect at all heing 
 had to parents., children^ kinsfolk., and connections on earthy nor 
 to any personal considerations of quality or character., consequently 
 not to dignities., riches^ and the like^ hut only to the differences 
 of tnutual love and faith^ the faculty of receiving 'toldch each 
 had, ohtained from the Lord during his abode in the world. 
 
 686. It is the horde's mercy., or in other words., His la- to- 
 wards the uniweryal heaven., and the whole human race., conse- 
 quently it is the lord Alone., who determines all and each into 
 societies. It is this mercy which produces conjugial love., and 
 thereby the love of parents towards their children., which are 
 fuyidamental and principal loves • hence come all other loves^ 
 with an indefinite variety., which are m,ost distinctly arranged 
 into societies. 
 
 687. Such being the nature of heaven., it is impossible for 
 any angel or sp>irit., to have any life., unless he be in some society., 
 and thus in the harmony of united numbers., a society being 
 nothing but the harmony of united numbers : for there can be no 
 such thing as individual vitality., unconnected with the life of 
 others. Nay., it is impossible for any angel., or spirit., or society., 
 to have any life., that is., be effected with good., or will., be af 
 fected with truth, or think, unless there be conjutiction by many 
 (f his society ivith heaven., and the world of spiritfi. It is the 
 same with the human race, insomuch that no man whatsoever can 
 j)ossibly live., that is, be affected with good^ or will, be affected 
 with truth, or think, unless he also have conjunction with heaven 
 by means of associate angels, and conjunction also with the world 
 of spirits, nay with hell, by mea/ns of attendant spirits : for every 
 one, whilst he lives in the body, nottoithstanding his utter igno- 
 rance of it, is in some society (f f<jyir its and, of angels i and it 
 would be imp)Ossible for him to live a single moment, unless he 
 had conjunction with heaven and the world of spirits, by means 
 of the society in which he is. Thus it is as in the human body, in 
 which, whatever jyart has not conjunction with the rest by means 
 of fibres and vessels, and thufi by relations of functions, is not 
 a part of the body, but is instantly dissociated, and rejected as 
 having no life. The societies in which and ivith ivhich men have 
 been during their life in the body, are shown to them when they 
 come into the other world; and when they wrrive at their own 
 sociehj after the death oftJve body, they come into the very essence 
 of the life, which they had in the body, and from that commence 
 a neio life : and thus, according to tht. life which they lived in the 
 body, they eitlur descend into hell, or are raised up into Jiea/ven. 
 
 E
 
 842 GENESIS. [Chap vii. 
 
 688. TJiat being such a conjunction of all with each, and of 
 each with all^ there is also a similar conjunction of the most 
 minute jparticulars of affection^ a/ndthe most minute jparticular» 
 of thought. 
 
 689. Hence there is a/n equilibrium of all and each., as to 
 things celestial^ spiritual., and natural., so that no one com think., 
 feel., and act., except by conjunction with others., and still each 
 individual is led' to imagine that he thinks., feels., and acts., mosi 
 freely from himself : in like manner nothing exists which is not 
 balanced by its opposite., and by intermediates., between it and its 
 opposite., so that each by hiinself., and many together., live in the 
 m^ost perfect equilibrium. No evil therfore can befal any one but 
 it is immediately counterbalanced ^ and when there is a prepon- 
 derance of evil., then evil., or he that is evil., is chastised by the 
 law of equilibrium., as of himself., but solely for this end., that 
 good may come. In this form^ and hence in equilibrium^ con^ 
 sists celestial order, which is formed, disposed, and preserved by 
 the Lord Alone to eternity. 
 
 690. It is further to be observed, that no one society ever en- 
 tirely and absolutely resembles another, nor is one individual in 
 any society like another, but there is an agreeing and harm,onizing 
 variety of all, which vai'ieties are so ordered by the Lord, that 
 they tend to one end, which is effected by love and faith towa,rds 
 Hitn, whence comes union. For the same reason, the heaven and 
 KeoAienly jcyy of one person are never entirely and ohsolutely simi- 
 lar to those of another, these being according to the varieties of 
 love and faith. 
 
 691. This is a general description of the societies which con- 
 stitute heaven, grounded on manifold and daily experience y the 
 subject will, however, by the Divine Mercy of the Lord, be treated 
 of more pa/rticularly in the following pages. 
 
 GENESIS. 
 
 CHAPTER THE SEVENTH, 
 
 OF HELL. 
 
 692. AS man entertains only the mo ^ superficial idea of 
 Kea/aen, so does he also in respect to hell, i/ndeed, it is so obscure, 
 that it can sca/rcely be called an idea. For as those who have 
 never travelled beyond the limits of their otvn sylvan cottages, 
 may form, an idea oftlie earth, but yet, for want of knowing the 
 empi/reSy kingdoms., forms of government, and still more particular
 
 68S— 696.] GENESIS. 243 
 
 societies^ and the lives of the individuals who comjpose thera^ must 
 needs have a most sujperficial idea of the earthy indeed^ such as 
 scarcely to deserve the name of an idea^ so is it also in respect 
 to heaven and hell^ when nevertheless there are innumerable things 
 contained in each^ and indejmitely more than in any glohe of 
 earthy throughout the %iniverse. This may he seen in some degree 
 from, this consideration^ that as no tioo individuals ha^e a simi- 
 lar heaven, so neither leave any two a similar hell, and that all 
 souls whatever, which have lived in the world since the first 
 creation, are there admitted and collected together. 
 
 693. As love towards the Lord and our neighbor, together 
 with the joy and happiness thence originating, constitute hea.ven^ 
 so hatred against the Lord and against our neighbor, together 
 with the punishment and torment thence originating, constitute 
 hell. There are innumerable genera, and still more innumerahle 
 species, of hatreds, and hence the hells are innumerahle. 
 
 694. As 1ieajven,from the Lord, hy mutual love, constitutes 
 as it were one man and one soul, and thus regards one end, which 
 is the preservation and salvation of cdl to eternity, so, on the 
 other hand, hell, from proprium, hy self-love and the love of the 
 world, that is, hy hatred, constitutes one devil and one mind 
 [animus], a/nd thus regards one end, which is the destruction 
 and damnation of all to eternity. That such is the tendency of 
 each, has heen given me to perceive a thousand and a thousand 
 times I wherefore, %inless the Lord, every moment, and every 
 smallest part of a moment, preserved all, they would inevitahly 
 perish. 
 
 695. But the hells have such a form and order induced hy 
 the Lord, that cdl are kept tied and, hound hy their lusts and 
 phantasies, wherein the very essence of their life consists / which 
 life, as originating in death, is changed into dreadful torm,ents, 
 such as cannot he descrihed. The highest satisfaction of their 
 life consists in heing able to punish, torture, and torment each 
 other, which they do hy arts altogether itnhnown in the world, 
 whereby they excite exguisite sensations, just as if they were in 
 the body, and also direful and horrible phantasies, together with 
 terrors and horrm^s, and many more things of a similar hind. 
 The diabolical crew perceive so much pleasure in this, that if it 
 were possible for them to increase and strain pangs and torments 
 to infinity, they would not even then he satisfied, but would still 
 hum with desire to go beyond the infinite : the Lord, however, 
 f rusticates their efforts, and mitigates the torments they inflict. 
 
 696. Such is the equilibrium of all and every thing in another 
 life, that evil pu7iishes itself, so that in evil is the punishment of 
 evil. Lt is similar in respect to the false, which returns upon him 
 who is principled therein, hence every one brings punishment and 
 torment on himself, by casting himself into the midst of the dior 
 'boUcal crew, who act as the executioners. The Lord never sendji
 
 •244 GENESIS. [Chap. vii. 
 
 %ny one into hell, hut is desirous to hnng all out of hell • still 
 less does he induce tm^mevt ^ hut since the evil s^nrit rushes into 
 it hvmself^ the Lord turns all punishment and torment to some 
 good a7id use. It toould he imjiosslhle there should he a^2i, such 
 thing as punishment., unless use was the end aimed at hy the 
 Loi'd. for the Lord^s kingdom is a hingdom of ends and uses, hut 
 the uses which the infernal spirits are able to promote, are most 
 vile, and when they are exercised in j^romoting those tises^ they 
 are not in so great a state of torment,' hut on the cessation of such 
 uses, they are cast again into hell. 
 
 697» There are with every man at least two evil spirits, and 
 two angels,' hy means of the evil spirits he has communication 
 with hell, and hy tneans of the angels with heaven : withoid such 
 communication with hoth, it would he impossihle for him to live a 
 single moment. Thus every man is in some society of infer nals, 
 although he is entirely ignorant of it, httt thsir torments are not 
 communicated to him, hecause he is in a scafe <f prepai'ationfor 
 eternal life. That society in lohich a ina:v has heen, is sometimes 
 shown him in another life, for he returns into it, and therehy 
 into the life which he had in the world, and thence either tends 
 towards hell, or is raised up into heaven. Thus he %oho has not 
 lived in the good of charity, and has not suffered himself to he 
 led hy the Lord, is one of the infernals, and cfter death moreover 
 hecomes a devil. 
 
 698. Besides the hells, there are also vastations, concerning. 
 which much is stated in the Word. For man, hy reason of actual 
 sins. Innings with him into another life innumerable evils andfalsts 
 which he accumulates and conjoins : and this is the case even with 
 those who have lived uprightly. Before, then, they can he elevated 
 into heaven, their evils and filses must he dissipated, and this^ 
 dissipation is called vastation. There are many kinds of vasta- 
 tions, and the times of vastation are longer and shorter, some in 
 a very short time heing taken up into heaven, and some irnme 
 diately after death. 
 
 699. In order that I m/ight he a witness of the torment of 
 those who are in hell, and also of the vastation of such as are in 
 the inferior earth, I was sometimes let down thither. To he let 
 doion into hell, is not to he translated from p>l ace to ptlace, hut it. 
 is an imrmission into some infernal society, while man renia.ins in 
 the same place. It is permitted me to relate here only the foil oiv- 
 ing experience. I perceived plainly, that, as it were^ a kind of 
 coluinn encompassed Tne, which hecame sensihly increased, and it 
 was insinuated to me that this was the wall of hrass spoken of in 
 the Word, formed of angelic sjnrits, in order that I might he let 
 d/yuin safely amongst the unhappy. When I was there, I heard 
 miserable latnentations, and amongst the rest this cry. Oh God^ 
 Oh God, he merciful to us, be merciful to us, and this for a hmg 
 continvunce. It was granted me to converse xoith those miserahU
 
 697—700.] GENESIS. 24& 
 
 nersonsfar some Pmie : they complained chiefly of evil spirits, as 
 our7ii7i(j 'with a continual desi7'e only to torment them ; and they 
 were in a state of despair^ saying that they Relieved their tene- 
 ments would he eternal ; hut it was pertnitted me to coir fort 
 them. 
 
 700. TliC hells., as has heen. stated., heing so numerous^ we. 
 will., in order to give som£ regular account of them., speak in the 
 following pages : I. Concerning the helU <f those who have spent 
 their lives in hatred., revenge., and cruelty. II. Concerning the 
 hells of those who have lived in adultery and lasciviousness ', also 
 of the hells of the deceitful., and of female swindlers. III. Con- 
 cerning the hells of the covetous^ and therein of the filthy Jeru- 
 salem., and of the rohhers in the wilderness ; also of the excre- 
 m entitious hells of th ose 'who have lived merely in carnal pleasures. 
 IV. Next concerning other liells distinct from these. V. Lastly y 
 concerning those who are in vastation. These suhjects may he 
 seen treated of at the heginning and conclusion of the follow ing^ 
 chapters. 
 
 CHAPTER VII. 
 
 1. AND Jehovah said unto Noah, Enter thou and all th\ 
 house into the ark, because I have seen thee just before me in 
 this generation. 
 
 2. Of every clean beast thou shalt take to thee by sevens, 
 the husband \yir'\ and his wife, and of the beast wliicii is not 
 clean, by twos, the husband and his Mufe. 
 
 3. Of the fowl also of the heavens, sevens, the male and 
 the female; to make seed alive upon the faces of the wliole- 
 earth. 
 
 4c For as yet seven days, I will cause it to rain upon the 
 earth forty days and forty nights ; and I will destroy every sub- 
 stance which I have made from off the laces of the ground. 
 
 5. And Noah did according to all that Jehovah connnanded 
 him. 
 
 6. And Noah was a son of six hundred years, and a flood 
 of waters was caused on the earth. 
 
 7. And Noah entered, and his sons, and his wife, and his- 
 sons' wives with him, into the ark, from before the waters of 
 the flood. 
 
 8. Of the clean beast, and of the beast which was not clean,, 
 and of the fowl, and of every thing which creepeth on the 
 ground.
 
 246 GENESIS. [Chap. vii. 
 
 9. Two by two, entered in to Noal. into the ark, male and 
 female, as God had commanded Noah. 
 
 10. And it was to seven days ; and the waters of the flood 
 were upon the earth. 
 
 11. In the six hundredth year of Noah's life, in the second 
 month, on the seventeenth day of the month, on that day were 
 all the fountains of the great abyss disrupted, and the cataracts 
 of heaven were opened. 
 
 12. And there was rain upon the earth forty days and forty 
 nights. 
 
 13. In the self-same day entered Noah, and Shera, and 
 Ham, and Japheth, the sons of Noah, and Noah's wife, and 
 the three wives of his sons with them, into the ark. 
 
 14. They, and every wild beast according to his species: 
 and every beast according to his species ; and every reptile creep- 
 ing upon the earth according to his species ; and every bird ac- 
 cording to his species, every flying thing, every winged thing. 
 
 1.5. And they entered in unto Noah into the ark ; two by 
 two, of all flesh, in which was the breath of lives. 
 
 16. And they that entered in, entered in male and female 
 of all flesh, as God commanded him : and Jehovah shut after 
 him. 
 
 17. And the flood was forty days upon the earth, and the 
 waters increased and bare up the ark, and it was lifted up from 
 above the earth. 
 
 18. And the waters were strengthened, and were greatly 
 increased upon the earth, and the ark went upon the faces of 
 the waters. 
 
 10. And the waters were strengthened very greatly upon 
 the earth, and all the high mountains were covered which were 
 under the whole heaven. 
 
 20. Fifteen cubits upwards did the waters prevail, and cov- 
 ered the mountains. 
 
 21. And all flesh expired that creepeth upon the earth, as 
 to fowl, and as to beast, and as to wild beast, and as to every 
 reptile creeping upon the earth ; and every man. 
 
 22. Every thing in whose nostrils is the air of the breath of 
 lives, of all that was in the dry-Zawc?, died. 
 
 23. And he destroyed every substance, which was upon the 
 faces of the ground, from man even to beast, even to the reptile,
 
 701— 705.J GENESIS. 247 
 
 and even to tlie bird of the heavens ; and they were destroyed 
 from the earth ; and Noah only remained, and what was with 
 him in the ark. 
 
 24. And the waters were strengtliened upon the earth a 
 hundred and fifty days. 
 
 THE CONTENTS. 
 
 701. IT here treats in general of the preparation for a new 
 church, as to its voluntary things, (from verse 1 to 5,) as pre- 
 viously concerning its intellectual things. 
 
 702. Afterwards its temptations are treated of, which are 
 described as to its intellectual things, (from verse to 10,) and 
 as to its voluntary things, (verses 11, 12.) 
 
 703. Next concerning the protection and preservation of 
 that church, (from verse 13 to 15 ;) and the nature of its state, 
 as to fluctuation, is described, verses 16, 17, 18. 
 
 704. Finally, it treats of the nature of the last posterity of 
 the Most Ancient Church, which was possessed by the persua- 
 sions of the false, and the lusts of self-love, so that it perished; 
 from verse 19 to 24. 
 
 THE INTEENAL SENSE. 
 
 705. THE subject here specifically treated of is the deluge, 
 by which are signified, not only the temptations which the man 
 of the church, called Noah, must needs sustain, before he could 
 be regenerated, but likewise the desolation of those who were 
 not in a capacity to be regenerated. Both temptations and deso- 
 lations are in the Word compared to and cdWe^ floods or inundor 
 tions of waters. Temptations are thus adverted to in Isaiah ■ 
 " In a small moment have I forsaken thee, and in great mercies 
 will I gather thee ; in an inundation'^ of wrath I hid my faces 
 from thee for a moment, but in the mercy of eternity will I 
 have compassion on thee, saith Jehovah thy Redeemer ; for the 
 
 * Our author here follows the version of Schmidius, against most others, and 
 ♦inongit them the Hebrew as it stands in the received text. The word in the present 
 Hebrew text is ajJij;, wliich occurs nowliere else in the whole Bible, and is supposed 
 to mean a little , but as shortness of duration is expressed by its being added, " I 
 hid my face from tliee for a moment" several critics have supposed tliat one of the 
 two words has been inserted by mistake. Tlie word hyju differs but little in appear- 
 Bnce from ntj"::, wherefore Schmidius concluded the latter, wliich means o« inunda 
 tion, to be the word intended. Our author quotes the passage in two other placef 
 •till following the same translation.
 
 248 GENESIS. [Chap. vii. 
 
 waters of Noah is this to me, to whom 1 have sworn that 
 the waters of Noah should no more pass over tlie earth : thus 
 have I sworn that I would not be wroth with thee, nor rebuke 
 thee, O thou afflicted, tossed with tempests, and not comforted," 
 (liv. 7, 8, 9, 11 ;) speaking of the church about to be rej2;en- 
 erated, and of temptations^ which are called the waters of Noah. 
 The Lord Himself also calls temptations an inundation^ in Luke : 
 •" Jesus said, Whosoever conieth to me, and heareth my sayings, 
 and doetli them, is like a man who built a iiouse, and digged 
 deep, and laid the foundation on a rock ; and when the flood 
 came, the streatn beat vehemently upon that house, and could 
 not shake it, for it was founded upon a rock," (vi. 47, 48.) 
 That by inundations are here meant temptations may appear to 
 every one. Desolations also are represented by a deluge in 
 Isaiah : " The Lord causeth to ascend upon them the waters of 
 the river^ strong and many^ the king of Assyria and all his 
 glory; and he shall come up over all his channels, and he shall 
 pass through Judah ; he shall overflow^ and go over, he shall 
 reach to the neck," (viii. 7, 8 ;) where the king of Assyria sig- 
 nifies phantasies, principles of what is false, and reasonings 
 originating therein, which desolate man, and desolated the ante- 
 diluvians. In Jeremiah : "Thus saith Jehovah, Behold, waters 
 rise up out of the north, and they shall be an overflowing flood^ 
 and shall overflow the land, and the fulness thereof, the city, 
 and them that dwell therein," (xlvii. 2, 3;) speaking of the 
 Philistines, by whom are represented those who assume false 
 principles, and reason thence concerning spiritual things, which 
 inundate man, as they did the antediluvians. The reason why 
 both temptations and desolations^ are in the Word compared to 
 floods^ or inundations of loaters., and are so called, is, because 
 their effects are similar ; for evil spirits enter by influx, with 
 their persuasions and the ])rinciples of the false, l)y which they 
 are influenced, and excite similar things in man, and these with 
 the man who is regenerate, are temptations^ but with the man 
 who is not regenerate, they are desolations. 
 
 706. Verse 1. And Jehovah said unto Noah., Enter thou 
 and all thy house into the ark., hecanse I have seen thee just hefore 
 me., in this generation. By JeliovaKs saying to Noah is signi- 
 fied, that it so was done ; — lie is called «/^'AoyaA, because it here 
 treats of charity : Enter thou., and all thy house into the ark., 
 signifies to enter into the things of the will, which is the house ; 
 to enter into the ark is here to be prepared : because I have seen 
 thee just in this generation., signifies, to liave the good, by which 
 he could be regenerated. 
 
 707. From this to the fifth verse, almost the same things 
 occur as in the preceding chapter, as indeed is the case in the 
 subsequent verses ; so that he who is unacquainted with the in- 
 ternal sense of the Word, must necessarily suppose, that it is
 
 706- -Tio.J GENESIS. 24') 
 
 a mere rei>etitii)n. Similar instances occur in other parts of the 
 Word, especially in the prophets, where the same circumstance 
 is related in various modes, and is sometimes even taken up anew 
 and again described. The reason is, as was before observed, 
 because there are two faculties in man, perft-ctly distinct from 
 each other, the understand in «i; and the will, and the Word 
 treats distinctly of each. This is the cause of these repetitions* 
 and that it is so in the ])i'esent instance, will appear tVom what 
 follows. 
 
 708. By JehovalCs saying to Noah., is signified, that it was 
 so done, as is evident from this consideration, that with Jehovah 
 every thing is, [new sit nisi quamj esse ;^ what He says is made 
 and done. Also in the foregoing chapter, \'erse 13, and in (»ther 
 passages, by Jehovah's saying^ is signified, to be nuule and done. 
 
 709. It is said Jehovah., because the subject now tivated ot 
 is charity. In the previous chapter, from verse U to the end, 
 it is not said Jehovah., but God., because it there ti-eats of the 
 preparation of Noah, or of the man of the church who is called 
 Noah, as to his intellectual things, which are of faith ; but tlie 
 presen-t passage relates to his j)re])aration as to the things of the 
 will, which are of the love. VVIien intellectual things, oi- the 
 truths of faith, are treated of, the term God is used, but when 
 the thirtgs of the will, or the goods of love, the term Jelwvah 
 is employed; for intellectual things, or such as appertain to 
 faith, do not constitute the church, but those of the will, or 
 such as appertain to love. Jehovah is in love and charity, but 
 not in faith, except it be the faith of l(.)ve and charity ; whei'e- 
 fore also in the Word, faith is compared to the night, but love 
 to the da}', as in the first chapter of Genesis, where speaking 
 of the great luminaries, it is said, that the greater luminary, 
 or the sun, which signifies love, rules by day, and the lesser 
 luminary, or the moon, which signifies faith, rules by night, 
 (Gen. i. 14, 16.) It is similar with the prophets, (Jerem. xxxi. 
 35 ; chap, xxxiii. 20; Psalm cxxxvi. S, 9 ; also Rev. viii. 12.) 
 
 710. Hence it is manifest, that by Enter thou and all thy 
 house into the arh., the things which appertain to the will are 
 signified ; for in the preceding chaptei', where intellectual things 
 are treated of, it is expressed otherwise, namely, ''Thou shalt 
 enter into the ark, thou, and thy sons, and thy wife, and thy 
 sons' wives with thee," (verse IS.) That a house signifies the 
 will, and what is of the will, is evident from various parts ol 
 the AVoi'd ; as from Jeremiah : " Their houses shall be trans- 
 ferred to others, their fields and wives together," (vi 12 ;) where 
 houses»^ and fields., and wives, have reference to such things as 
 appertain to the will. Again in the same prophet; " Build ye 
 houses, and inhabit them, and plant gardens, and eat the fruit 
 of them," (xxix. 5, 28 ;) where to build houses a7id to inhabit 
 has reference to the will ; and to 2)hmt gardens to the under
 
 250 GENESIS. [Chap. vii. 
 
 Btanding: and it is similar in other passages. The house of Jt 
 hovah also is iVequently ynit for the church, where love is the 
 principal ; the house of Judah for the celestial church; and the 
 house of Israel for the spiritual ohiu'ch ; because a house is the 
 church, and thence the mind of the man of the church, in 
 which are "voluntary and intellectual things, or what are of 
 chai'ity and faith, is a house. 
 
 711. To enter into the cirh., signifies to be prepared, as was 
 shown above, verse 18 of the preceding chapter, but it there 
 signified that he was prepared as to things intellectual, which 
 are the truths of faith ; here, however, it denotes a preparation 
 as to the things of the will, which are the goods of love, in 
 order to salvation. Unless man be prepared, that is, instructed 
 in what is true and good, he can never be regenerated, much 
 less can he endure temptations ; for the evil spirits, who are 
 at that time with him, excite his falses and evils, so that unless 
 truths and goods be present, to which falses and evils may be 
 bended by the Lord, and by which they may be dispersed, he 
 must necessarily fall in the temptation : truths and goods are 
 the remains.^ which are raserved by the Lord for such uses. 
 
 712. By I have seen thee just in this generation., is signified, 
 that he had good, by which he could be regeneratedj as was 
 said and shown in the preceding chapter, verse 9, where just 
 signifies the good of charity, and upright the truth of charity. 
 It is there said generations.^ in the plural number, because it 
 treats of things intellectual ; but here generation., in the sin- 
 gular number, because it treats of things appertaining to the 
 will ; for the will comprehends in it intellectual things, Vait the 
 understanding does not comprehend in it those of the will. 
 
 713. Yerse 2. Of every dean beast thou shalt take to thee 
 hy sevens.^ the husband [vir] and his wife., and of the beast which 
 is not clean by twos., the husband and his wife. By eve-'^y clean- 
 beast., the afiections of good are signified : by sevens., thai, they 
 are holy : by husband andtolfe is signified, that truths were con- 
 joined with goods : by the beast \vhich is not clean are signified 
 the evil afiections : l)y twos^ that they were respectively profa*>e r 
 by husband and wife., are signified falses joined with evils. 
 
 714. By every clean beast the affections of good are siguifi^^d, 
 as appears from what Avas said and shown above concerning 
 beasts, n. 45, 46, 142, 143, 24G. The reason why affections are 
 thus signified is, because man considered in himself, and in his 
 own propri'um,^ is nothing but a beast., having like senses, appe- 
 tites, lusts, and also afflictions in every respect. His good, yea, even 
 his highest loves are also very similar, as the love of associ.ties ol 
 his own species, and the love of his wife and children, to that 
 there is no real difference between them. The peculiar .'ittri- 
 bute of man, however, and that in which his superiority to the 
 beasts consists, is his possession of an interior life, which they
 
 711-710.] GENESIS. 25J 
 
 neither have nor are capable of having. This lite is the life of 
 faith and love from the Lord ; and were not this present in all 
 those faculties which he enjoys in common with animals, he 
 could never be superior to them. If, for example, his love 
 towards his associates existed only for the sake of himself, with- 
 out being intiuenced by something more celestial and divine, he 
 conld not thence be characterized as a man, since a similar love 
 prerails among the beasts ; and so likewise in other instances ; 
 waerefore unless the life of love from the Lord were present in 
 his will, and that of faith from the Lord in his understanding, 
 he could never, in the proper sense of the word, become a man. 
 In consequence of the life which he derives from the Lord, he 
 lives after death, because thereby the Lord conjoins him to him- 
 self, and thus he acquires a capacity of being in heaven with the 
 angels, and of living to eternity ; and although man lives like a 
 wild beast, loving nothing but himself and what belongs to him, 
 still the mercy of the Lord is so great, being divine and infinite, 
 that he never leaves him, but continually, by the instrumentality 
 of angels, breathes into him his own life, which, notwithstand- 
 ing his perverse reception of it, gives him the capacity of think- 
 ing, reflecting upon, and understanding what is good or evil, 
 whether it relate to moral, civil, worldly, or corporeal life, and 
 thereby of discerning what is true and false. 
 
 715. Now as the most ancient people knew, and when they 
 were in self-abasement acknowledged, that they were nothing 
 but mere beasts^ yea, wild beasts^ and were men only by virtue 
 of what they derived from the Lord, therefore whatever was in 
 them they not only likened to beasts and birds, but also so de- 
 nominated them. The things of the will they compared to and 
 called beasts, and those of the understanding, birds : and they 
 distinguished between the good and evil aflections ; comparing 
 the former to lambs, sheep, kids, goats, rams, cows, and oxen, 
 in consequence of their being good and gentle, and also because 
 of their use both for food and clothing. These are the principal 
 clean beasts, and such as are evil and savage, and thus unser- 
 viceable to life, are the unclean beasts. 
 
 716. That by sevens are signified what is holy, is evident 
 from its being said above concerning the seventh day or sabbath, 
 (n. 84 — 87,) that the Lord is the seventh day, and that by de- 
 rivation from him every celestial church, or man, yea, the celes- 
 tial principle itself, as originating in the Lord alone, is most 
 holy. Hence seven, in the Word, represents what is holy, and, 
 in the internal sense, has, as in the present passage, no refer- 
 ence whatever to mere number ; for those who are in the internal 
 sense, as angels and angelic spirits, do not even know what 
 number is, and consequently not what the number seven is. It 
 is here, therefore, by no means meant that there should be taken 
 of every clean beast seven pairs, or that the quantity of good,
 
 :252 GENESIS. [Chap, vii 
 
 in proportion to evil, sliould be as seven to tioo^ bnt that the 
 things of the will, with which this man of the church was pro- 
 vided, should be good, or holy, that by them, as before ob- 
 served, he might be capable of regeneration. That seven denotes 
 what is holy, or such things as are holy, ma}- appear from the 
 rituals in the representative church, where the number seve^i so 
 frequently occurs. Thus the sprinkling of blood and oil is 
 directed to be done seven times ; as in Leviticus : " Moses took 
 the^nointing oil, and anointed the tabernacle, and all that was 
 therein, and sanctified them. And he sprinkled thereof upon 
 the altar seven times^ and anointed the altar and all its vessels, — 
 to sanctify them^'' (viii. 10, 11.) The direction to be done 
 ■seven times could have been of no importance, unless it had 
 thus represented what was holy : oil in this place represents the 
 holy principle of love. Again, it is said of Aaron when he 
 ■entered into the holy place, that '' he shall take of the blood ot 
 this bullock, and sprinkle it with his linger upon the mercy-seat 
 •eastward, and before the mercy-seat shail he s})r!nkle of the 
 blood with his finger seven times.'''' In like mannef, it is related 
 ■of the altar, tliat ''he shall sprinkle of the blood that is upon it 
 with his fLuger seven times., and cleanse it, and halloio it," (Levit. 
 xvi. 14, 19.) Here, all and every thing mentioned, as well the 
 hlood as the mercy-seat., the altar.^ and the east toicards which 
 the hlood was to be sprinkled., signify the Lord himself, conse- 
 ■quently the holy principle of love, and of course the same is 
 represented by the number seven. So also it is written (»f the 
 sacrifices in Leviticus : ''If a soul shall sin throngh ignorance, 
 — and if a priest that is anointed do sin according to the sin of 
 the people, — he shall kill a bullock before Jehovah, — and the 
 priest shall dip his finger in the blood, and shall sprinkle of the 
 blood seven times before Jehovah, towards the vail of the sanc- 
 tuary," (iv. 2, 3, 4, 6.) Here again seven denotes what is holy, 
 because the subject treated of is expiation, which is of the Lord 
 alone, and thus it treats of the Lord. Similar ordinances were 
 instituted respecting the cleansing of a leper, and they are thus 
 described in Leviticus : " He [the priest] shall take cedar-wood, 
 and scarlet, and hyssop, and shall dip them and the living bird 
 in the blood of the bird that was killed — and shall sprinkle upon 
 him that is to be cleansed from the lej)rosy seve7i times., and shall 
 pronounce him clean : and in like manner of the oil, which is 
 upon his left lumd, seve?i times before Jehovah," (xiv. 6, 7, also 
 27, 51, Szc) It must be m.anifest to every one that cedar-wood, 
 scarlet, hyssop, oil, the blood of a bird, and consequently the 
 number seven., are nothing, except so far as they are represent- 
 ative of what is holy ; and if this be abstracted from them, 
 there remains only what is dead, or profanely idolatrous. As, 
 however, sacred things are signified thereby, they contain inte- 
 riorly a divine princii)le of woisiiip, which is rejn-esented only
 
 717.] GENESIS. 253 
 
 by these externals. The Jews were not aware of their siiriiific.i- 
 tion, neither indeed does any one know at the present day wliat 
 is represented by cedar-wood, hyssop, scarlet, and a l^ii-d ; still, 
 however, if they had only been disposed to regard these things 
 as implying something holy, although unknown to them, and 
 would thus have worshipped the Lord, the promised Messiah, 
 who would heal them of their leprosy^ or of the profanation 
 of what is holy, they might have been saved ; for those who so 
 think and believe are, if they desire it, immediately instructed 
 in the other life what each and everv thing represents. In like 
 manner, concerning the red heifer, it is written, that " the 
 priest shall take of her blood with his linger, and sprinkle of 
 her blood directly before the tabernacle of the conjcregation 
 seven times ^'' (Numb. xix. 4.) Now as the seventh day^ or the 
 saJjhath^ signified the Lord, and from him the celestial man. 
 and the celestial principle itself, therefore in the Jewish church 
 the seventh day was the holiest rite, and hence was established 
 the sabbath of sahhaths in the seventh year^ (Levit. xxv. 4,) and 
 also the j'uhilee^ which was proclaimed after seven sabbaths of 
 years, or after seven times seven years, (xxv. S, 9.) That tiie 
 seventh, in a supreme sense, denotes the Lord, and thence the 
 holy principle of love, may be confirmed also by the account ot 
 the golden candlestick, and its seven la'}nps, mentioned Exod. 
 XXV.' 31— 37; xxxvii. 17—22; Numb. viii. 2,. 3; Zech. iv. 2, ot 
 which it is thus written in John : " I saw seven golden candle- 
 sticks, and in the midst of the seven candlesticks one like unto 
 the Son of Man," (Rev. i. 12, 13 ;) where it is very evident 
 that the candlestick with its seven lamps signifies the Loi'd, and 
 that laTups being the holy or celestial things of love, were there- 
 fore seven in number. Again, " Out of the throne proceeded 
 lightnings, and thunderings, and voices, and there were seven 
 lamps of fire burning before the throne, which are the seven 
 spirits of God," (Rev. iv. .5.) The same is meant wherever the 
 number seven occurs in the prophets ; as in Isaiah : "The light 
 of the moon shall be as the light of the sun, and the lic>:ht ot 
 the sun shall be sevenfold, as the light o-f seven days, m the 
 day that Jehovah bindeth up the breach of his people," (xxx. 
 26;) for here a sevenfold light, as the light of seven days, by 
 no means denotes what is seveifold, but the holy principle of 
 love represented by the sun. See also what was said and shown 
 above Concerning the number seven, (iv. 15.) Hence then it is 
 manifest that numbers in the Word, whatever they may be, are 
 never employed to denote the measure of quantity, as was also 
 previously demonstrated, (vi. 3.) 
 
 717. From these observations it is also evident, that the 
 present passage treats of the things of man's will, or of such 
 principles in him as are good and holy, these being predicated 
 of the will; for he is here directed to take of the clean beast bi/
 
 254 GENESIS. [Chap, vit 
 
 sevens, and in the following verse a similar command is given 
 respecting fowls, whilst in the previous chapter (verses 19, 20) 
 it is not said that he should take by sevens, but bv twos, or by 
 pairs, because intellectual things were there considered, and 
 these are not holy in themselves, but only become so by their 
 union with love, which belongs to the will. 
 
 718. By husband and wife are meant truths in conjunction 
 with goods, as appears from the signification of hushand \yir], 
 or truth appertaining to the understanding, and that of wife, oi 
 the good which is of the will, as was shown above ; and hence 
 there cannot exist in man either the least of thought, affection^ 
 or action, in which there is not a kind of marriage of the un 
 derstanding and will. Without some species of marriage it is 
 impossible for any thing to exist or be produced. In all the 
 organic substances of which man is composed, v,'hether they be 
 compound or simple, yea, even the most simple, there is both 
 a passive and an active principle, which could not even be there,, 
 much less could they produce any thing, unless they were con- 
 joined by a kind of marriage like that of man and wife ; and it 
 is the same throughout all nature. These perpetual marriages 
 derive their origin and birth from the celestial marriage, and 
 by this means the image of the Lord's kingdom is impressed on 
 every thing in universal nature, as well inanimate as animate. 
 
 719. By the heast lohich is not clean evil affections are de- 
 noted, as is evident from what has been previously adduced con- 
 cerning clean beasts. Those animals are denominated clean 
 which are gentle, good, and useful, and those not clean of 
 which there are various genera and species which have opposite 
 qualities, being fierce, evil, and useless. In the Word these 
 latter are frequently spoken of under their different names of 
 wolves, bears, Ibxes, swine, &c., and by them are represented 
 divers lusts and vices. Respecting the nnclean beasts, or evil 
 affections, being i-equired to be admitted into the ark, it may 
 be observed that the quality of the man of the church is here 
 described by the ark, and consequently by those things which 
 it contained, or which were introduced into it, that is, which 
 were with the man before he was regenerated, and these were 
 the truths and goods in which, previously to his regeneration, 
 he was instnicted and gifted by the Lord, (for without truths 
 and goods it is not possible for any one to be regenerated,) and 
 the evils which he also possessed, and which are signified by 
 the unclean beasts. During the process of man's regeneration 
 these are the evils which have to be dispersed, or, in other words, 
 weakened and attempered by goods ; for it is impossible for any 
 evil, either actual or hereditary, to be totally abolished, since 
 It continues inrooted, and it is only so far loosened and attem- 
 pered by goods derived from the Lord as to cease to manifest 
 itself, or to be hurtful. This is an arcanum heretofore unknown,
 
 718—723.] GENESIS. 255 
 
 as is also tlie fact that actual aiul not liereditary evils are those 
 which are weakened and moderated. 
 
 720. By two is represented what is respectively profane, as is 
 evident from the sii2;nification of that number. Two signifies 
 not. only a marriage — in which case, supposing the marriage to 
 be celestial, it is a holy number — but also the same as .S'/,r, 
 having the same relation to three that six days of labor have 
 to the seventh of rest, or the holy day. For this reason, an* • 
 also in consequence of the Lord's resurrection on the third day, 
 that day in the Word is taken for the seventh^ and has nearly 
 the same signification ; hence the Lord's coming into the world, 
 and to glory, and also every advent of his, is described both by 
 the seventh and by the third day^ in consequence of which the 
 two preceding days are not holy, but respectively profane. Thus 
 we read in Hosea : "" Come, and let us return unto Jehovah, 
 for he hath torn, and he will heal us ; he hath smitten, and he 
 will bind us up. After two days will he revive us, in the third 
 day he will raise us up, and we shall live in his sight," (vi. 
 1, 2.) In Zechariah : " It shall come to pass in all the land, 
 saith Jehovah, two parts therein shall be cut off and die, but 
 the third shall be left therein, and I will bring the third part 
 through the fire, and will refine them as silver is refined," (xiii. 
 8. 9.) That silver was ')nost fure when jmrified seven times^ ai> 
 pears from Psalm xii. 6. Hence then it is evident that as by 
 sevens are not meant that number, but what is holy, so by twos 
 are not meant merely twos^ but things respectively profane ; 
 thus it is by no means to be understood here that the unclean 
 beasts, or man's evil aflPections, were so few in comparison ot 
 the clean beasts, or good affections, as to be onl}^ in the pro- 
 portion of two to seven, since evils in man are more numerous 
 than goods. 
 
 721. By hiisljand and wife are signified falses in conjunction 
 with evils, as appears from what has been just remarked ; for in 
 the present passage the names husband and wife are predicate(i 
 of unclean beasts, as they were before of clean beasts, where- 
 fore in the previous verse they denoted truths conjoined with 
 goods, but in the jyesent falses coupled with evils, the sj^ecifio 
 meaning of the words employed necessarily varying with the 
 subject 
 
 722. Verse 3. Of the fowl cdso of the heavens hj sevens, the 
 male and the female, to make seed alive uj^on the faces of all the 
 earth. By the fowl of the heavens intellectual things are signi- 
 fied ; by sevens, such as are holy ; and by incde and female, 
 truths and goods. To make seed alive ujjon the faces of all the 
 earth, signifies the truths of faith. 
 
 723. Having previously shown that the fowl of the heavens. 
 represent things intellectual, it is unnecessary to dwell any. 
 ^onger on this point.
 
 256 GENESIS. [Chap, vii 
 
 724. We Imve also seen that seve?^s denote what is holy, and, 
 in the present instance, truths which are holy in consequence 
 of originating in good ; for no truth is holy uidess it proceed 
 from good. A man may utter from memory many truths of the 
 Word, but unless they are produced by love or charity, holiness 
 cannot be predicated of them ; but if so produced, they are at 
 the same time acknowledged and believed in, and thus spoken 
 from the heart. Just so it is with faith, which is so frequently 
 represented as being alone able to save, unless it originate 
 in love or charity, it is no faith at all, since these alone can 
 sanctify it. The Lord is in love and charity, and not like man, 
 in whom is nothing nndefiled, in a faith separate from these. 
 When faith is disjoined from love, the desire of his own praise 
 or gain rules in man's heart, and moves him to speak. This 
 every one may ascertain experimentally ; for if he says to another 
 that he loves him, has a particular respect for him, gives him 
 the preference above the rest of mankind, or the like compli- 
 ments, and yet thinks otherwise in his heart, how plain is it to 
 see that these are only lip-professions, which he denies, yea, 
 possibly laughs at in his heart ! Thus also it is with respect 
 to faith, of which I have been convinced by much exjierience 
 in the other world; for those who in the life of the body have 
 preached the Lord and faith with such eloquence, and at the 
 same time such an ap])earance of devotion, as to beget astonish- 
 ment in their hearers, but yet did it not from the heart, are in 
 another life such as bear the greatest hatred towards the Lord, 
 and are most bitter in persecuting the iaithful. 
 
 725. The male and the female denote truths and goods, as is 
 ]3lain from its having been said and shown above that husband and 
 male signify truth, and wife and female good. The terms male 
 and female are, however, predicated of things intellectual, and the 
 words husband and wife of those belonging to the will, in conse- 
 sequence of husband and wfe representing n^'.arriage, but not so 
 male and female ; for truth cannot spontaneously enter into 
 a marriage with good, although good may with truth, because 
 tliere is never any truth given which is not produced from, and 
 thus coupled with, good ; if yon abstract gopd from truth, thei'e 
 renuiin nothing but empty sounds. 
 
 726. To nfiake seed aliiye upon the faces of all the earth has 
 reference to the truths of faith, as is evident from this considera- 
 tion, that b_y this chui-ch seed was vivified^ or Tnade alive ^ and 
 that by seed is meant faith. The rest of the i)osterity of the 
 Most Ancient Church destroyed celestial and spiritual seed in 
 themselves by their filthy lusts and direful persuasions ; but to 
 })revent the entire destruction of the celestial seed, those who 
 are called Noah were regenerated, and their regeneration was 
 effected by means of s])iritual seed, which is what is signified in 
 the present ))assage. Those are said to be vivified^ who receive
 
 724—728.] GENESIS. 257 
 
 life from the Lord, because there is life onl_y in those thin<5s which 
 are of the Lord, as must be evident to every one who reflects that 
 there is no vitality in any thing unconnected with eternal life, or 
 which does not regard eternal life. The life which is not eternal 
 is not life, but in a little while perishes ; nor can esse* be piedi- 
 cated of those things which cease to be, but only of those which 
 always continue to exist, consequently, to live; and esse, only 
 reside in what is of the Lord, or Jehovah, because all esse and 
 eternal life are his. B}" eternal life is meant eternal happiness, 
 concerning which see what was said and shown above, n, 290. 
 
 727. Verse 4. For as yet seven days^ and I will cause it to 
 rain upon the earth forty days and forty nights ; and I will de- 
 stroy every substance which I have made from off the faces of the 
 ground. For as yet seven days sigm^es to the commencement of 
 the temptation denoted by to rain., of w\\\(zh forty days andforty 
 nights express the duration. V>ylvnll destroy every sidjstance which 
 T have made fi^om off the faces of the ground., the abolition of 
 mau^ s proprium is signified, which is, as it were, destroyed when 
 he becomes regenerate, and it also signifies the death of those 
 members of the Most Ancient Church who destroyed themselves. 
 
 728. For as yet seven days signifies here to the commence- 
 ment of the temptation, as is manifest from the internal sense 
 of every expression in this verse, the subject treated of being 
 the temptation of the man denominated Noah. In a general 
 sense this passage relates both to the temptation of that man, 
 and to the total vastation of those of the Most Ancient Chui'ch 
 A'ho were reduced to this state ; whereforeybr as yet seven days 
 means not only the beginning of the temptation, but also the 
 end of the vastation. The reason of this signification is, that 
 sccen is a holy number, as was said and shown above, (verse 2 
 of the present chapter, and chap. iv. 15, 24 ; also n. 84 — 87,) 
 and has reference both to the Lord's advent into the world, and 
 to his coming to glory, meaning specifically every advent of the 
 Lord. Now every advent of the Lord is, at the same time, the 
 beginning to those wdio are regenerated, and the end to those 
 who are vastated. Thus to the man of this church his coming 
 was the commencement of temptation; for when man is tempted, 
 then he begins to be made new, or to be regenerated ; and also 
 the end of those members of the Most Ancient Church, who 
 had acquired such a quality that they could not but inevitably 
 pei'ish ; which was also the case with those who lived when the 
 Lord came into the world, for then the church was in its last 
 state of vastation, and then also it was made new. That this 
 is the signification of seven days is evident from Daniel : " Seventy 
 weeks are determined upon thy people, and upon thy holy city, 
 to finish the transgression, and to make an end of sins, and to 
 
 * Essf, literally to be, is employed by the author to express that which exist* 
 from itself.
 
 258 GENESIS. [Chap. vii. 
 
 make reconciliation for iniquity, and to bring in everlasting 
 righteousness, and to seal up the vision and prophecy, and to 
 anoint the holy of holies. Know therefore and understand, 
 that from tlie going forth of the commandment to restore and 
 to build Jerusalem unto the Messiah, the prince, shall be seven 
 ?'ji?f'X'.§," (ix. 24, 25.) These words, seventy weeks and seven 
 iveel's^ mean the same as seven days, the coming of the Lord ; 
 but, inasmuch as they are a plain prophecy, the times are 
 marked more holily and certainly by numbers compounded of 
 seven ; whence it is evident that seven, thus applied to times, 
 signifies not only the coming of the Lord, but also the com- 
 mencement of a new church at that time, as is intimated by its 
 being said that the holy of /lolies should he anoiiited, and Jeru- 
 salem restored and relniilt. It also denotes the last vastation, 
 alluded to by the words, seventy weeks are determined xtjjon the 
 holy city, to finish the transgression, and to make an end of sin. 
 It bears als(» the like sense in other parts of the Word, as in 
 Ezekiel, where, speaking of himself, he says, " I came to thetn 
 of the captivity at Tel-abib, that dwelt by the river of Cliebar, 
 and I sat where they sat, and remained there astonished among 
 them seven days. And it came to pass at the end o\' seven days 
 that the word of Jehovah came unto me," (iii. 15, 16;) wdiere 
 seven days evidently signify the beginning of visitation ; for after 
 seven days, while he was sitting with those who werein captivity, 
 the word of Jehovah came to him. Again, in the same prophet : 
 "They shall bury Gog — seven montlis, — that they may cleanse 
 the land. After the end of seven months shall they search," 
 (xxxix. 12, 14;) alluding also to the last term of vastation, and 
 the first of visitation. In Daniel, speaking of Nebuchadnezzar : 
 " Let his heart be changed from man's, and a beast's heart be 
 given unto him ; and let seven times pass over him," (iv. 16 ; 
 also 25, 32 ;) denoting in like manner the end of vastation, and 
 the beginning of the new man. Similar, likewise, was the rep- 
 resentation of the seventy years of the Babylonish captivity ; 
 for whether it be seventy or seven, and indeed whether it be 
 Sf:ven days, or seven years, or seven ages, which make seventy 
 years, the same thing is implied ; and vastation was represented 
 l)y the years of the captivity, and the beginning of a new church 
 by the deliverance and rebuilding of the temple. Similar things 
 were also represented l)y Jacob's serving Laban, where it is 
 written : "I will serve thee seven years for Rachel. — And Jacob 
 served s&oe7i years. — And Laban said, — Fulfil her iveek, and we 
 will give thee this also for the service which thou shalt serve 
 with me yet seven other years. And Jacob did so, and fulfilled 
 her toeek,^'' (Gen. xxix. 18, 20, 27.) Here the service of seroen 
 years has a like signification, and also the mari'iage and liberty 
 which succeeded it: the period of these seven years, both here 
 and in Daniel, was called a week. The command given to the
 
 729, 730.] GENESIS. 259 
 
 children of Israel to go about the wall of Jericho seven times^ 
 that it might fall, and its being said that "on the seventh day 
 thej arose early, about the dawning of the day, and compassed 
 the city after the same maimer sevefi times. — And it came to 
 pass at the seventh thne^ when the seven priests blew with the 
 seven trumpets, — the wall fell," (Joshua vi. 10 — 20,) was also 
 significative, or it would never have been commanded that they 
 should go round the city seven times^ and that there should be 
 seven jwiests and seven trumpets. From these and many other 
 passages, (as Job ii. 13 ; Rev. xv. 1, 6, 7, 8 ; xxi. 9,) it may 
 appear that the words for as yet seven days denote the com- 
 mencement of a new church, and the end of the old one ; and, 
 as it here treats both of the man of the church denominated 
 Noah, of his temptation, and of the last posterity of the Most 
 Ancient Church who destroyed themselves, by this expression 
 nothino; else can be sio-nilied than the beo-inninii-of Noah's temp- 
 tation, and the end or final devastation and termination of the 
 Most Ancient Church. 
 
 729. By raining is signified temptation, as is evident from 
 its having been said and shown at the beginning of the present 
 chapter that a flood or inundation of waters, which is the same 
 as raining in this place, represent both temptation and vasta- 
 tion : it will also be further confirmed by what remains to be 
 stated in the following pages concerning the flood. 
 
 730. Forty days and, nigJds denote the duration of tempta- 
 tion, as is demonstrable from the Word of the Lord, the reason 
 of this signification being grounded in his suft'ering himself to 
 be tempted duringybr;^^ days^ as related in Matt. iv. 1, 2 ; Mark 
 i. 13 ; and Luke iv. 2. Now as each and every thing instituted 
 in the Jewish and in the other representative churches before 
 the Lord's coming, was typical of him, so also were the forty 
 days and nights^ which represented and signified temptation in 
 general, and specifically everj^ |)eriod of temptation; and since 
 during temptation man is vastated as to eveiy thing corporeal, 
 and M'hich appertains to h'l'S, proprium.^ (for whatever belongs to 
 the prop7'iufn, or is corporeal, nnist necessarily be destroyed by 
 combats and temptations before man is born again, or becomes 
 spiritual and ceiestial,) Vheretbre also forty days and nights de- 
 note the duration of var.tatiun. The same meaning is here im- 
 plied, the subject treated being both the temptation of the man 
 of the new church called Noah, and the devastation of the 
 antediluvians. That the number forty signifies the duration as 
 well of temptation as of vastation, whether it be longer (U- 
 shorter, appears from Ezekiel : " Lie again on thy right side, 
 and thou shalt bear the iniquity of the house of J udah forty 
 days: I have appointed thee each day tor a year," (iv. 6;) 
 alluding to the duration of the vastation of the Jewish church, 
 and also representing the Lord's temptation, for it is said th«,t
 
 260 GENESIS. [Chap. \i; 
 
 he sliould hear' the iniquity of the house of Judah. Again, in 
 the same prophet : "• I Mill make the land of Eg^'pt utterly 
 waste and desolate. — No foot of man shall pass through it, nor 
 toot of beast shall pass through it, neither shall it be inhabiteA 
 forty years J and I will make the land of Egypt desolate in the 
 midst of the countries that are desolate, and her cities amorg 
 tlie cities that are laid waste shall be desolate ybrfy years,^^ (xxix. 
 10, 11, 12 ;) denoting also the duration of vastation and deso- 
 lation, forty^ in the internal sense, not being forty years^ but 
 only the desolation of faith in general, M'hether within a longer 
 or a shorter time. In John : "• The court which is without the 
 temple leave out, and measure it not, because it is given unto 
 the Gentiles, and the holy city shall they tread under foot forty 
 and two months^'' (Rev. xi. 2.) And again : " There was given 
 unto him [the beast] a mouth speaking great things, and blas- 
 phemies ; and power was given unto him to continue forty and 
 two 7nonths^'' (Rev. xiii. 5,) in reference to the duration of vas- 
 tation ; for it must be evident to every one that it cannot mean 
 the exact time oi forty and two months. It is here said forty 
 and two^ which means the same as forty ^ in consequence oi 
 seven da/ys denoting the end of vastation and a new beginning, 
 and six denoting labor, from the six days of labor or combat, 
 which being multiplied together produce forty-two^ which is 
 representative both of the period of vastation and of that oi 
 temptation, or the labor and combat of the man to be regen- 
 erated, and is also a holy number; the round wavaher forty is 
 however used instead of the irregular number forty-two^ as 
 appears from the above passages from the Apocalypse. The 
 juurneyings of the Israelites forty years in the wilderness, be- 
 fore they were introduced into the land of Canaan, represented 
 and signified in like manner the duration of temptation, since 
 they were afterwards introduced into the holy land ; and that 
 of vastation, inasmuch as all who w-ere above twenty years old 
 at their departure from Egypt died in the wilderness, except 
 Joshua and Caleb. Their temptations were t3"pified by the 
 events at which they so often murmured, and their vastations 
 h\ the plagues and destructions they so frequently met with, 
 as will be shown, by the divine mercy of the Lord, when we 
 come to treat particularly of them. They are thus alluded to 
 in Mos, s : "■ Thou shalt remember all the way which Jehovah 
 thy (ii.,, led thee these foj'ty years in the wilderness, to humble 
 thee and to prove thee, to know what was in thy heart, whe- 
 ther thou wouldest kee]> his comnumdments, or no." (Deut, 
 viii. 2 ; see also 3, 16.) Moses he'my; forty days and forty nights 
 on Mount Sinai, also typified the duration of the Lord's temp- 
 tation, as is evident where he speaks of being "• on Mount Sinai 
 foi'ty days and forty nights^ neither eating bread nor drinking 
 water," and praying for the people lest they should be destroyed.
 
 731.J GENESIS 261 
 
 (Deut. X. 18; see also 11; and ix. 9, 11, 18, and 25.) The 
 reason why ^^y forty days is signified the duration of tern[)tation 
 is, as htis Ijeen stated, because the Lord suffered himself to be 
 tempted by the i\.*d\\\ forty days • and, since all things [in the 
 WordJ were representative of liim, when the angels had an 
 idea of temptation, it became represented in the world of spirits 
 by such things as are in the wttrld, according to the common 
 law respecting angelic ideas, which during their descent into 
 the world of spirits are fixed and exhibited representatively, 
 and consequently by the number /br^y, because the Lord was 
 tempted forty days. The present and the future are one with 
 the Lord, and from him in the angelic heaven, for what is to 
 come is present, as if it had already happened ; hence the 
 number y^r^y came to typify temptations and vastations, in the 
 representative Church. These are facts which cannot, however, 
 as yet be clearly comprehended, in consequence of the nature 
 of the influx of the angelic heaven into the world of spirits 
 being unknown. 
 
 731. By / will destroy every sidjstance which I have made 
 from off the faces of the ground^ is signified the abolition of 
 man'' s propriw/i, which takes place as it were when it becomes 
 vivified, as is evident from our previous observations respecting 
 \\\Q projpriwm. The human ^rop^'iwm is altogether evil and false, 
 and so long as it continues active, man is in a state of death, 
 but when he undergoes temptations it becomes dispersed, or, in 
 other words, loosened and attempered by truths and goods from 
 the Lord, and thus is vivified, and appears as if it were not 
 present. Its ceasing to manifest itself, and being no longer 
 injurious, are denoted by the words, I will destroy^ although 
 it is never in reality destroyed^ but remains quiescent. lu this 
 respect, the propriuvi may be compared to black and white, 
 vvhich being variously modified hj the rays of light are changed 
 into beautiful colors, as blue, yellow, purple, &c., by which, 
 according to their arrangement, as in flowers for example, divers 
 form'^ of beauty and loveliness are exhil)ited, wdiicli still, how- 
 ever, retail: a relation to their fundamental constituents. As 
 the final vastatior of those who belonged to the Most Ancient 
 Church is lu^r. I\erc treated of, therefore / will destroy every 
 siohsttMnce which I kaoe made from off the faces of the ground., 
 has I'eference to those who perished, as also in the following 
 verse (^23). The substance which I have made., is every man, or 
 every receptacle of celestial seed, or every member of the 
 church ; wherefore also, both in this and in the 23d verse, the 
 terra ground is employed, as representing a man of the church, 
 in whom good and truth are sown. In those who are called 
 Noah, these successively grew up, on the separation of evils 
 and falses, as has been observed, but became suftocated by tare* 
 amongst the antediluvians who perished.
 
 262 GENESIS. [Ckap. viL 
 
 732. Verse 5 . Atid JVoah did according unto all that Jehovah 
 commanded him^ signifies, as before, that it was so done. In 
 the preceding chapter, as may be seen at verse 22, it is tioice 
 said that Noah did xohat was commanded^ wliilst this is here 
 only stated once ; the name God is also there used, but liere 
 the name Jehovah f and the cause of this is, that it there treated 
 of intellectual things, but here of such as belong to the will. 
 Intellectual things regard those of the will as other and distinct 
 from themselves; whilst the voluntary things regard those be- 
 longing to the understanding as united to or as one with them- 
 selves, for the understanding is from the will ; and this is the 
 reason of its being there twice said that Noah did as he was 
 commanded^ but here only once^ and also why the Lord is there 
 called God^ but here Jehovah. 
 
 733. Yerse 6. And Noah was a son of six hundred years., 
 and a flood of waters was caused upon the earth. By Noah^s 
 being a son of six hundred years., is denoted his first state ot 
 temptation ; and by a flood of boaters heing caused ujpon the 
 earth., the commencement of that temptation. 
 
 734. Intellectual truths, in which the man of the church 
 denominated Noah was instructed by the Lord betbre his re- 
 generation, constituted the subject of the previous chapter, from 
 verse 13 to the end, whilst that of the present chapter, from 
 verse 1 to 5, is the good appertaining to the will, with which 
 he was gifted by the Lord, and this double reference* to both 
 intellectual and voluntary things looks like a repetition. The 
 subject now treated of, however, from verse 6 to 11, is his 
 temptation, and that indeed in its first state, thus at its com- 
 mencement ; and, as every one may perceive, there a^ain occurs 
 a repetition, it being said that Noah was a son of six hundred 
 years when the flood was caused tipon the earth., and in verse 11, 
 that this event occurred in the six hundredth year of Ms life., in 
 the second moutJi., and on the seventeenth day of the month. It is 
 also written both in the 7th and 13th verses, that Noah entered 
 into the ark with his sons and their wives., and in the 8th and 
 9th verses, as well as from the 14th to the 16th, that leasts 
 entered into the ark to Noah: whence it is again evident that 
 the same words are repeated. He who abides in the literal sense 
 only must regard these as reiterated statements of certain his- 
 torical facts; whilst, since it is the Word of the Lord, there 
 cannot be a single su])erfiu<)us or unnecessary expression, and 
 thus no repetition without a difi'erence of signification. The 
 present ])assage, as has been [)reviousl_y remarked, describes his 
 first temptation, or that of the understanding, and afterwards 
 his tem})tation as to what appertains to the will, these succeeding 
 each other in the regenerate man. To be tempted as to things 
 intellectual is utterly ditt'erent from being so as to the will, the
 
 T32- -737.] GENESIS. 263 
 
 former being a comparatively light, whilst the latter is a verj 
 serious affair. 
 
 7''>5. The reasoa why temptation as to the understanding, 
 or as to the falses in which man is principled, is light, is because 
 every hunum uiind is intiuenced by the fallacies of the senses, 
 which, as they necessarily obtain admission, must therefore 
 also admit of being easily dispersed. Thus all wdio take the 
 Word literally where it is spoken according to man's apprehen- 
 sion, and consequentl}' according to the fallacies of his senses, 
 notwithstanding their errors, readily siiffer themselves to be 
 instructed, if they have believed them in simplicity, and because 
 they are so stated in the Word of the Lord. Thus, for exam})le, 
 be who believes that the Lord is angry, and that he punishes 
 and brings evil upon the wicked, is, in consequence of his belief 
 being grounded in the letter of the Word, easily instructed in 
 the real truth. In like manner, he wdio believes in sim[)lici^y 
 that he is able to do good of himself, and that he will receive 
 a reward in another life if he is good from himself, easily admits 
 of being taught that the good which he does is from the Lord, 
 and that he, out of mercy, freely dispenses reward. Hence when 
 such persons enter into temptation as to things intellectual, or 
 as to these fallacies, they can only be mildly tempted, and this, 
 which is the first temptation, and indeed scarcely appears like 
 one, is the subject now treated of. It is, however, otherwise 
 with those who do not believe the Word in simplicity of heart, 
 but confirm themselves in fallacies and falses in consequence of 
 these favoring their lusts, and who, impelled by this cause, 
 collect together various reasonings grounded in themselves and 
 their scientifics, and afterwards confirm these by the Word, and 
 thus persuade and impress themselves with the idea that what 
 is false is true. 
 
 736. Now Noah., or the man of this new church, was of 
 such a quality, that he believed in simplicity what had been 
 handed down from the Most Ancient Church, which was a collec- 
 tion of doctrinal truths reduced into a certain methodical form 
 by those denominated Enoch. NoaKs disposition w^as altogether 
 different from that of the antediluvians wdio perished, and who 
 were called Nephilim., for these immersed the doctrinals of faith 
 in their filthy lusts, and thereby conceived direful persuasions 
 from which they were unwilling to recede, even wdien instructed 
 by others, and shown demonstratively, the falsity of their notions. 
 There are also persons in the present day of these two kinds of 
 genius or disposition, of whom the former can be readily regen- 
 erated, but the latter only with extreme difficulty. 
 
 737. Noalis heing a son of six hundred years signifies liis 
 first state of temptation, as is plain from this consideration, 
 that from the present chapter down to the account of Heber, 
 (chap, xi.,) by the numbers, ages, and names mentioned, events
 
 204 GENESIS. [Chap. vii. 
 
 are cxclusivelv sionified, as we also saw to 1 b the case Avith the 
 a^es and names of all the persons mentioned in the fifth chapter. 
 That six hundred yea/\s here denote the first state of temptation, 
 is proved by its constituent numbers being ten and six, of which 
 the latter is twice multiplied by the former, for numbers thus 
 produced, though greater, do not differ in signification from 
 the smaller from which they arise. With respect to the number 
 te?i, it was shown above (vi. 3) to denote remains ; and that the 
 number six has reference to labor and combat, appears from 
 various paits of the Word. In the preceding verse, Noah's 
 preparation for temptation, by his being instructed by the Lord 
 in intellectual truths, and in the goods appertaining to the will, 
 was the subject treated of; for these truths and goods are remains^ 
 which are not produced, so as to be acknowledged, before man's 
 regeneration. AVith those who by undergoing temptations be- 
 come regenerated, remains are necessaiy, that the attendant 
 angels may thence bring forth what is required for their defence 
 against the evil spirits, who assault man by exciting his falses. 
 Now as remains are signified by te7i^ and combat by six^ men- 
 tion is here made of six hundred years^ — in which the ruling 
 numbers are ten and six^ — to signify a state of temptation. 
 That the number six has an especial reference to combat, is de- 
 monstrable from the first chapter of Genesis, where the six days 
 in which man is regenerated, before he becomes celestial, are 
 spoken of; for during these there is continual combat, but on 
 the seventh day rest ; and hence the six days of labor were 
 ordained, and on the seventh the sabbath^ which signifies rest. 
 For the same reason also a Hebrew servant served six years^ and 
 on the seventh was made free, (Exod. xxi. 2 ; Dent. xv. 12 ; 
 Jerem. xxxiv. 14;) and they sowed the land six years^ and 
 gathered its produce, but on the seventh allowed it to rest, and 
 in like manner with the vineyard, (Exod. xxiii. 10, 11 ;) and 
 on the seventh year there was a sabbath of rest for the land, a 
 sabbath of Jehovah^ (Levit. xxv. 3, 4.) As the number six de- 
 notes labor and combat, so does it also the dispersion of what 
 is false; as in Ezekiel : "Behold, six men came from the way 
 of the higjier gate, which lieth towards the north, and every 
 man an instrument of his dispersion in his hand," (ix. 2.) The 
 same prophet, pi-ophesying against Gog, says, " And I will turn 
 thee iiack, and will leave but the sixth part of thee, and M-iil 
 cause thee to come up from the north parts," (xxxix. 2.) Tn 
 these passages, six and a sixth part represent dispersion ; the 
 norih^ talses ; and Gog^ those who form doctrinals from external 
 observances, by which they destroy internal worship. So in 
 JoIj: "He shall deliver thee in six troubles, yea, in the seventh 
 there shall no evil touch thee," (v. 19,) alluding to the combat 
 of temptations. In some instances, where the number six 
 occurs in the Word, it does not signify labor, combat, or the
 
 738, 739.] GENESIS. 265 
 
 dispersion ot what is false, but tlie holy principle of faith, in 
 consequence of its relation to the number twelve^ which re]>re- 
 8ents faith, and every thing belonging to it in the complex, and 
 to that of three^ which denotes what is holy. Hence also the 
 genuine derivation of the number six^ as employed by Ezekiei, 
 (xl. 5,) whei'e he relates that the man's reed, with which he 
 measured the holy city of Israel, was six cubits and a liand'a 
 breadth ; and so in other passages. The reason of this deriva 
 tion is, that in the combat of temptation, the holy principle ol 
 faith is present, and also that the six days of labor and combat 
 look fo7"ward to the holy seventh. 
 
 738. Noah is here called a so7i of six hundred years, because, 
 as we have previously seen, a so7i signifies intellectual truth. 
 He is not, however, denominated a son in the 11th vei'se, the 
 subject there treated of being his temptation as to the. things of 
 the will. 
 
 739. By a flood of waters is signified the commencement of 
 temptation, as is evident from the present passage relating to a 
 temptation as to things intellectual, which always precedes, and 
 is comparatively slight, as has been just observed. Hence it is 
 called a flood of waters., and not simply a floods as in the ITth 
 verse; for ivaters primarily signify the spiritual things of man, 
 or the intellectual things of faith, and also their opposites, or 
 falses, as might be confirmed by numerous citations from the 
 Word. That a flood of waters or an inundation.^ represents 
 temptation, appears from what was stated at the begirniing of 
 the chapter, and also from Ezekiei: "Thus saith the Lord God, 
 I will even rend it with a stormy wind in my fury, and there 
 shall be an overflowing shower in mine anger, and great hail- 
 stones in my fury to consume it : So will I break down the wall 
 which ye have daubed with untempered mortar," (xiii. 13, 14.) 
 Here a stormy wind and an overflowing shoiver signify the deso- 
 lation of what is false, and a wall daubed with untempered [inor 
 ta/r^ a fiction bearing tlie semblance of truth. So in Isaiah : 
 "Thou [Jehovah] hast been a refuge from the inundation., a 
 shadow from the heat, when the blast of the terrible ones is as 
 (/// inundation against the wall," (xxv. 4;) in which passage an 
 inundation denotes temptation as to intellectual things, and it 
 i.> distinguished from temptation as to what belongs to the will, 
 which is called heat. Again, in the same prophet: "Behold, 
 the Loi-d hath a mighty and strong one, as an inundation of hail, 
 a destroying storm, a flood of mighty waters ov&iflowing ^'' (xxviii. 
 2;) ^\l)ere the degrees of tem2)tation are described. Again* 
 " When thou passest through the waters., I will be with thee ; 
 and tln-ough the Ww?',s, they shall not overflow thee: when thou 
 goest throu:_!i the fire, thou shalt not be burned, neither shall 
 the flame kindle upon thee," (xliii. 2;) where waters and 7'ivers 
 represent falses and phantasies, and flre and flame., evils and
 
 266 GENESIS. [Chap, vii 
 
 lusts. In David : " For this shall every one that is godly pray 
 nnto thee in a time when thou mayest be found; surely in the 
 immdations of many waters^ they siiall not come nigh unto him," 
 (Psalm xxxii, 6 ;) wliere inundation ofioaters indicates tempta- 
 tion, which is also called simply a flood in the same prophet: 
 "Jehovah sitteth upon the flood; yea, Jehovah sitteth king for 
 ever," (Psalm xxix. 10.) From these passages, and from what 
 was premised in the early part of this chapter, it is evident that 
 the flood or inundation of waters^ here described historically, 
 according to the custom of the most ancient people, means nei- 
 ther more nor less than temptations and vastations. 
 
 740. Verse 7. A.nd Noah entered^ and his sons, and hfs 
 wife, and his sons'* wives with him, i^ito the arl;from before the 
 waters of the flood. By NoaKs entering into the arhfrom before 
 the waters of the flood, is signified that he Avas protected in 
 temptation : sons are, as before, truths ; %oife, goods ; and sons'" 
 wives, truths conjoined with goods. 
 
 741. jVoah^s enterinfj into the arli, from before the waters of 
 the flood, denotes his being protected, as may be made to appear 
 plainly to every one. Temptations are the combats of evil spirits 
 with the angels attendant upon man ; for evil spirits excite all 
 the depraved inclinations and thoughts which a man has had 
 from infancy, thus both his evils and falses, and condemn him, 
 nothing being more deligiitful to them than this ; indeed, the 
 very essential delight of their life consists herein ; but the Lord, 
 by his angels, protects man, and restrains the evil spij^its from 
 transgressing their limits, and inundating him with a more 
 powerful influence than he is capable of sustaining. 
 
 742. Sons are truths, a wife goods, and sons'" wives truths 
 conjoined with goods, as was demonstrated at verse 18 of the 
 preceding chapter, where the same words occur. By truths and 
 goods then, notwithstanding they are here called sons and wives, 
 are signified those possessed by the man named Noah, and by 
 which he was protected ; for such is the most ancient style of 
 the Word, that, altiiough it is connected as an historical relation, 
 it contains within its bosom celestial arcana. 
 
 743. Verses 8, 9. Of the clean beast, and of the beast which 
 was not clean, and of the fowl, and of every thing lohich creepeth 
 upon the ground ; two by two, entered in to Noah into the ark, 
 male and female ; as God commanded Noah. By clean beasts, 
 as before, good affections are represented ; by beasts which were 
 not clean, lusts ; by the fowl, thoughts in general ; and by every 
 thing which axepeth uponthe ground, tlie sensual principle and 
 all voluptuousness. Two by two, signify what correspond to 
 each other ; entering into the ark, that they were protected : 
 male and female, as above, truth and good; and as God comr 
 manded Noah, that it was done accordingly. 
 
 744. By clean beasts are signified good affecti«:n8, as hat
 
 740—750.] GENESIS. L'67 
 
 been previously asserted and proved, wlien the second verse of 
 the present chapter was e.xpUiined, wlierefore it is uniiecessarv 
 o dwell longer on that point. It was also shown in the eamo 
 place, that xmdean heasts denote lusts, or evil affections. 
 
 745. The fowl signify thoughts in general, as is evident tVoin 
 what has been repeatedly stated, of their signifying intellectual 
 or rational things. Above, they were called th(3 fowls of the 
 heavens^ but here simply the fowl^ and hence in this j)assage 
 thoughts in general are meant ; fovfotvls are of various kinds, 
 both clean and unclean, and in the 14th verse, they are distin- 
 guished mto fowl or hi7'd, the flying thing and the loinged thing. 
 Of these the clean denote true, and the unclean false thoughts ; 
 but we shall, by the divine mercy of the Lord, enter upon this 
 subject more fully hereafter. 
 
 746. By every thing ivhich creepeth upon the ground is signi- 
 fied the sensual principle and voluptuousness, was also said and 
 shown above. The most ancient people compared and likened 
 the sensual desires and gratifications of man to reptiles and 
 creeping things, and even conferred upon them tliese ap^^ellations, 
 because they constitute the extremes of his life, creepjing as it 
 were upon the surface, and not being permitted to elevate them- 
 selves higher. 
 
 747. Two hy two are things corresponding, as may be seen 
 by every one, ti'om this consideration, that two constitute a 
 pair, and no pair can exist unless one corresponds with the 
 other, as truths to goods, evils to falses ; for there is in all 
 things a kind of marriage, or coupling, like that just men- 
 tioned, derived from the marriage of the understanding with 
 the will, or of intellectual with voluntary things ; indeed this 
 consociation exists universally, for without it nothing could 
 subsist. 
 
 748. By entering into the arh is meant that they were pro- 
 tected, as was shown in the preceding verse (7th), when speak- 
 ing of Noah, and his sons, and the wives. 
 
 749. 3fale and female denote truth and goodness, as is evi- 
 dent from what was stated above when explaining chap. vi. 19, 
 where male and female is predicated of birds, but husband and 
 wife of beasts. The reason also of this was there mentioned, 
 as being in consequence of the marriage of voluntary and intel- 
 lectual things, but not so of things intellectual considered 
 abstractedly with those of the will, for in the former case they 
 are as husband a?id wife, but in the latter, as male and female. 
 Now as the subject here first treated of is the temptation of the 
 man of this church as to intellectual things, they are here, 
 therefore, as has been observed, denominated nMle and female, 
 combat or temptation as to the understanding being thereby 
 represented. 
 
 750. By as God commanded Noah, is signified that it was
 
 '26^ GENESIS. [Liiap. vii. 
 
 done accord jigly, as was shown above, botli in the foregoing 
 chapter, verse 22(1. and also in v^erse 5th of the present chapter. 
 
 751. As the temptation of the man of the new church called 
 Noah is the subject here considered, and as the nature of temp- 
 tation is known to few, if any, because so few in the present 
 day undergo temptations, and those who do so know n(^ other 
 than that there is something inherent in themselves which thus 
 suffers, I am permitted briefly to explain the matter. On such 
 occasions wicked spirits excite the I'emembrance of all the falses 
 and evils which a man has thought or done from infancy, and 
 this in an indescribably cunning and malicious manner. The 
 angels, however, who are attendant npou man, bring forth his 
 goods and truths, and thereby defend him; but opposition 
 being felt and recognized by man, occasions remorse and the 
 pangs of conscience. Temptation is of two kinds, — one as to 
 the understanding, and the other as to the will. When man is 
 tempted as to the things of the understanding, then wicked 
 spirits excite the evil actions of which he has been guilty, here 
 signified by the iindean leasts^ and thus accuse and condemn 
 him ; and at the same time they call forth his got»d actions, re[)re 
 sented by the clean beasts, wliich they pervert by a thousand 
 devices, and also whatever has been the subject of his thoughts, 
 denoted by the fowl, and all that is here typified by every thing 
 which creejpeth upon the ground. This temptation is slight, and 
 is perceived only by the recollection of these things, and by a 
 certain anxiety thence proceeding ; but when man is tempted as 
 to things of the will, then what he has done and thought is not 
 so much excited, but evil genii, for by that name may the evil 
 spirits of this kind be called, inflame him with such of their 
 own desires and filthy lusts as lie is tainted with, and thus carry 
 on the combat by man's very cupidity itself. This they effect 
 in so malicious and clandestine a manner that it is impossible 
 to suppose them its agents, for they infuse themselves into the 
 life of his impure affections, and in the same instant turn and 
 bend the affection for good and truth into the love of evil and 
 the false, so that man cannot possibly know any other but that 
 it is done of himself, and thus fiows in of its own accord. This 
 temptation, of which more will be said hereafter, is most griev- 
 ous, and is ])erceived as internal agony and tormenting fire. 
 Multij)lied experience has assured me of the correctness of this 
 description, and has also informed me of the period when this 
 infiux, or inundation fron the evil s))irits or genii, takes place, 
 as well as of its origin, nature, and mode of 'peration ; but 
 these we shall, by the divine mercy of the Lord, subsequently 
 detail at length. 
 
 752. Verse 10. And it was till seven days, and the waters 
 of the flood were upon the ea,rth. By these words, as before, 
 the commencement of temptation is signified.
 
 751—755.] GENESIS 260 
 
 753. Seven days denote the commencement of temptation, 
 as was shown at tlie fourth verse, for the present passage has 
 relation to that which precedes, and this temptation, which was 
 one as t:: tlie understanding, being the beginning, or primary 
 temptation, is tlierefure thus expi-essed. In consequence also 
 )f its being a temptation as to tlie understanding, it is here 
 •j^pified, as at verse 7. by the waters of a jiood^ called, verse 6 
 u flood of waters^ this properly representing such a temptation, 
 as was there demonstrated. 
 
 754. Verse 11. In the six hundredth year of JSfoaKs life^ 
 in the second, months on the seventeenth day of the months on 
 that day toere cdl the fountains of the great abyss disrujAed., and 
 the cataracts of heaven were opened. By the six hundredth year., 
 the second month., and the seventeeoith day of the months another 
 state of temptation is signified ; by all the fountains of the great 
 abyss being dismjpted., the extreme of temptation as to the will ; 
 and by the cataracts of heaven being ojjened., the extreme ot 
 temptation as to intellectual things. 
 
 755. The six hundredth year., second month., and seventeenth 
 day., signifies another state of temptation as follows from what 
 has been ])revionsly stated, for, trom the Otli to the present 
 verse, the subject treated of was the primary temptation, in 
 reference to the understanding, whereas now it is concerning 
 anotlier, or tliat a])pertaining to the will : hence Noah's age is 
 twice mentioned., iV^rmerly, as a son of six hundred years., and 
 here, that he was in the six hundredth year., the second month., 
 and the seventeenth day of his life., when the flood ha])])ene(l. 
 It must needs be inconceivable to every one that by the years of 
 ]Voah''s age, and particularly when both the year's, months., and 
 days are given, is meant a state of temptation as to things 
 appertaining to the will ; but, as was above observed, such was 
 the manner of speaking and writing amongst the most ancient 
 people, they being especially delighted in thus marking out times 
 and names, and thence framing a semblance of true history, 
 since herein their wisdom consisted. That six hundred years are 
 nothing but the first state of temptation, was shown above, 
 (verse 6th ;) and the meaning of the six hundredth year in the 
 present place is similar. In order, however, to denote another 
 state of temptation, months and days are added, and a particular 
 number of months^ which was two., or the second., two having ref- 
 erence to comljat, as may appear tVom the signification of that 
 number spoken of in verse 2d of this chapter, wliei'e it was seen 
 to signify the same as six., that, is, labor and combat, and also 
 dispersion. The number seventeen, however, typifies Doth the 
 beginning and the end of temptation, by reason of its being 
 composed of the numbers seven and ten. Wlien the number 
 9even denotes the commencement of temptation, it implies till 
 seven days, or a week composed of seven days, and tliat it thoD
 
 270 GENESIS. [Chai>. v,, 
 
 has this representation was shown at the 4th verst of the present 
 chapter ; but when it means the end of teni])tation, (as at verse 
 4th of chap. viii. which follows,) then seven is a holy number, 
 to which ten^ as representative of remains^ is added, since 
 vvitliout remains man is incapable of regeneration. Tiiat the 
 number seventeen signifies the beginning of temptation, ajjpears 
 from Jeremiah's being commanded to buy a field in Anatlioth, 
 of Hanameel, his uncle's son, when " he weighed him the 
 money, even seventeen shekels of silver^'''' (xxxii. 9.) It is here 
 used in reference to the Babylonish captivity, whereby is repre- 
 sented the temptation of the faithful, and the devastation ol 
 unbelievers, and indeed both the beginning of temptation and 
 its termination, or the period of deliverance, as is evident from 
 the subsequent verses of the same chapter, the captivity being 
 spoken of at the 36th, and the deliverance at the 37th verse. 
 Such a number would never have occurred in the prophet, unless^ 
 like every thing else mentioned, it had involved some arcanum. 
 That seventeen typifies the commencement of temptation, is 
 proved also by Joseph's age being seventeen years when he was 
 sent to his brethren, and sold into Egypt, (Gen. xxxvii. 2, &c.) 
 That his heing sold into Egypt had a similar representation, will 
 be shown, by the divine mercy of the Lord, in the explication 
 of that passage, for the historical circumstances thei'e related 
 are representative events, although they really occurred as they 
 are described ; but this is a history framed merely for the sake 
 of its signification, which never took place in the manner related 
 in the literal sense : still those events involve heavenly arcana, 
 even in each particular expression, just as these do. That such 
 should be the case must necessarily appear singular, since, 
 wherever either true history or the semblance of true history 
 occurs, the mind being detained in the letter, cannot abstract 
 itself, and hence beheves in no ulterior signification or repre- 
 sentation. There is however an internal sense, and the lite of 
 the Word resides in it, and not in the letter, which independ- 
 ently of it is dead, as must be manifest to every intelligent 
 person : for without the internal sense, what diflerence is there 
 between the historical relations in the Word, and those to be 
 met with in any profane writer? Consequently, what use would 
 there be in knowing tlte year of Noah'' s life^ and the month and 
 the day when the deluge took place, unless some heavenly ar- 
 canum was therein involved? And who cannot see, that all the 
 fountains of the great ahyss leing disrupted, atid the cataracts of 
 hea/ven opened, is language agreeable to the prophetic style of 
 speaking? Not to mention (jther considerations of a similar 
 kind. 
 
 756. By all the fountains of the great ahyss heing dlsrvjded^ 
 the extreme of temptation as to the will is signified, as may 
 appear froin what was just now said of temptations, being \)i
 
 750, 757.J GENESliS 271 
 
 two kinds, one relating to intelle(;tua] and the c^tlierto voluntary 
 things, and that tlie latter ai"e the more grievous, as well as from 
 the consideration that hitiierto the subject treated of has been 
 intellectual temptation. It is also conlirmed by the signification 
 of an ahf/ss, which denotes lusts and the falses thence originating, 
 as mentioned above, n. 18, and by the following passages of the 
 Word: "Thus saith the Lord Jehovih, when I shall make thee 
 a desolate city, like the cities that are not inhabited, when 1 
 shall bring up the ahf/ss upon thee, and many waters shall cover 
 thee," (Ezek. xxvi. 19;) the ahyss and many waters signify the 
 extremity of temptation. In Jonah : " The waters compassed 
 me about even to the soul, the abyss closed me round about,'' 
 (ii. 5 ;) where waters and the abyss have a similar meaning. In 
 David : ^*" Abyss calleth to abyss at the voice of thy water-spouts ^ 
 all thy waves and thy billows are gone over me," (Psalm xlii. 7,) 
 manifestly denoting thfe extreme of temptation. Again: " He 
 rebuked the Red sea also, and it was dried up, so he called them 
 tlirough the a]jyss as through the wilderness. And he saved 
 them from the hand of him that hated them, and redeemed 
 tiiera from the hand of the enemy, and the waters cohered their 
 enemies^'' (Psalm cvi. 9 — 11 ;) where the abyss is distinctly com- 
 pared to the temptations in the wilderness. By the abyss, in 
 ancient times, was signified hell ; and phantasies and false ])er- 
 suasions were likened to waters and streams, and also to the 
 vapor proceeding from them. Some of the hells also, of which, 
 by the divine mercy of the Lord, more will be said hereafter, 
 appear as abysses and seas ; thence come the evil spirits who 
 devastate and tempt man, and the phantasies which they infuse 
 and the desires with which they inflame him are \\\iQ inundations 
 and exhalations issuing thence : for, as has been observed, man 
 through the medium of evil spirits has conjunction with hell, 
 and through that of angels with heaven. Such then is the 
 I'epresentation of all the fountains of the great abyss being 
 broken up. That hell is called an abyss, and the filthy things 
 thence issuing sti'eams, is plain from Ezekiel : " Thus saith 
 the Lord Jehovih ; In the day when he Avent down to hell I 
 caused him to mourn ; I covered the abyss above him, and I 
 I'estrained the streams thereof, and the great ivaters were shut 
 up," (xxxi. 15.) Hell is also denominated an abyss in John, 
 (Rev. ix. 1, 'A, 11 ; xi. 7 ; xvii. 8 ; xx. 1, 8.) 
 
 757. By the cataracts of heaven being opened is denoted the 
 extreme of temptation as to the understanding, as is evident 
 from the fact that temptation as to the affections of the will or 
 desires can never be separated from teuiptation as to things 
 intellectual ; for if they were, they would no longer be tempted, 
 but inundated like those who live in the fire of lusts, in which, 
 like infernal spirits, they perceive the delights of their life. 
 They are called the cataracts of heaveri i'vom being an inundation
 
 272 GENESIS. [Chap. vil. 
 
 of falses or reasonings, which are similar])' typified in Isaiah : 
 "He who fleeth from tlie noise of the fear shall fall into the pit, 
 and he that cometh out of the midst of tiie pit shall he taken in 
 the snare; for the cataracts frovi on high wte opened^ and the 
 foundations of the earth do shake," (xxiv. 18.) 
 
 758. Verse 12. And the rain vkls u])on the earth forty days 
 and forty nights^ signifies the contiiniance of this temptation, 
 rain denoting temptation ; and forty days and nights^ its du- 
 ration. ^ 
 
 759. Such is the meaning of rain here, as is clear from 
 what has been said and shown above concerning ^^«oc/.y and in 
 iindations^ and the fountains of the great abyss heing hrohen up. 
 and the cataracts of heaven opened^ as significative of tempta- 
 tions. 
 
 760. Forty days and forty niglds denote duration, as was 
 illustrated when explaining the 4th verse. Forty^ as was there 
 stated, signifies every duration of temptation, wliether it be 
 longer or shorter, and indeed a grievous temi)ration, such as is 
 that of the afi^ections of the will ; for man has ])rocured to him- 
 self, by continual pleasures, and by selt-love and the love ot the 
 world, thus by cupidities, which are continuations of those loves, 
 a life entirely made up of such feelings. Now this life can^ by 
 no means agree with heavenly life, since no one can love 
 worldly and heavenly things at the same time; for to love what 
 is worldly is to look downward, and to love what is heavenly is 
 to look upward ; and it is still less possible at once to love self 
 and the neighbor; and most diflicult of all to love self and the 
 Lord. He who loves himself hates all who ara not subservient 
 to himself, and is thus at a tremendous distance from heavenly 
 love and charity, which consist in man's loving the neighbor 
 more than himself, and the Lord above all things. How remote 
 man's lite is from heavenly life, is then evident; and hence he 
 needs to be regenerated of the Lord by temptations, that his life 
 may be bent into accordance with it. This is the reason why 
 this species of temptation is so grievous, for it approaches, as- 
 saults, destroys, and changes the very life of man ; whence it is 
 BO aptly described by tlte fountains of the abyss heing disrupted^ 
 and the cataracts of heaven opened. 
 
 761. Spiritual temptation in man is a combat of evil spirits 
 with attendant angels, and this combat is generally felt in his 
 conscience, as lias been previously stated and confirmed. Of 
 this warfare it may be further observed, that the angels con- 
 tinually defend man, and avert the injuries which evil spirits 
 intend him; nay, they even defend wluit is false and evil in 
 him, knowing full well that these falses and evils come from evil 
 spirits and genii ; for man never of himself produces any false 
 or evil, these proceeding fn»m the evil si)irits attendant upon 
 him, who, however, so great is their malignity, at the same
 
 758—70:..] GENESIS. 273 
 
 time make liiin l)elieve that tliey orioinate in himself; and what 
 is more hori'ihle still, in the very instant of infusing their evils 
 and falses, and causing man to l)elieve them his own, tliey also 
 accuse and condemn liim, as I can testify from repeated ex- 
 perience. The man who is not principled in faith towards the 
 Loi"d caimot be enlightened, bnt sup|)Oses that evil is from him- 
 self, and thus appropriates it to himself, and becomes like the 
 evil spirits who attend him. Such is the condition of man ; and 
 as tlie angels ai-e acquainted with his state, in the tem})tation8 
 of regeneration they even defend his falses and evils ; for other- 
 wise he would sink under them in conseqnence of being nothing 
 but evil and the false thence originating, these constituting as it 
 were the whole of his nature. 
 
 762. Spiritual temptations, however, are at this day little 
 known, not being permitted in the manner they formerly were, 
 because man is not in the trntli of faith, and thus would fall 
 under them. Instead, then, of temptations, other circum- 
 stances, such as misfortunes, sorrows, and anxieties, which arise 
 from natural and corporeal causes, and bodily pains and dis- 
 tempers, serve to subdue and break in some degree the life of 
 his pleasures and cupidities, and determine, and elevate the 
 thoughts to interior and pious subjects. These, however, are 
 not spiritual temptations, such being expei'ienced only by those 
 who have received a conscience of truth and good from the 
 Lord ; — conscience being the plane on which temptations ope- 
 late. 
 
 763. Hitherto temptations have been treated of: what fol- 
 lows is the end of temptation, which was effected preparatory 
 [0 the founding of a new church. 
 
 7Q4:. Verse 13. In the self-.same day entei^ed JVoah, and 
 Shem,^ and Ilarn^ and Japheth^ the so7is of Noah^ and NoaKs 
 wife^ and the three wives of his sons with thiin^ into the ark. 
 By entering into the ark is signified here, as before, that they 
 were saved. Noali is tliat which constituted the church ; Shem^ 
 Hayn^ and Japlwtli., what was of the churches thence derived ; 
 the sons of Noah are doctrinals ; and the three wives of his sons 
 with them^ the churches themselves thence originating. 
 
 765. Hitherto it has ti-eated of the temptation of the num 
 of the church denominated Noah j first, his temptation as to 
 intellectual things, — which are the truths of faith, from verse 6 
 to 10 ; and afterwards his temptation as to the things of the 
 will, — which are the goods of charity, verses ll, 12. The end 
 of these tem])tations was, that the man of the church, or a new 
 church, might thence arise, the Most Ancient Church having 
 ])erishe(l. This new church, as we have previously observed, 
 was of a different genius from the Most Ancient Chuich, inas- 
 much as it was spiritual, and the characteristic of a spiritual 
 <'hurv-^h consists in man's being regenerated by the doctrinals of
 
 274 GENESIS. [Chap. vii. 
 
 faith, for tliese being implanted, conscience is insinuated into 
 him to prevent his acting contrary to the truth and good of 
 faith, and thus he becomes endowed with charity, \vhich governs 
 his conscience, and under the influence of which he begins to 
 act. Hence it is evident that a spiritual man is not one who 
 supposes faith to be saving without charity, but one who makes 
 charity the essential of faith, and acts accordingly. The end of 
 the temptations liere described was the existence of such a man 
 or church, and the subject now under consideration is this very 
 church. That the church is still treated of may also appear 
 from there being a repetition as it were of the same thing, for 
 it is here said, In the selfsame day entered Noah^ and Shem^ and 
 Ham^ and Jajjheth^ the sons of Noah ^ and Noah''s wife^ and the 
 rhree wives of his sons with them, into the ark / and to the same 
 purport at verse 7, but in different words : " And Noah went in, 
 and his smis, and his wife, and his sons'' wives with him, into 
 the ark,. As, however, the church is here treated of, therefore his 
 sons, Shem, Ham, and Japheth, are mentioned, and when this 
 is the case they signify the man of the church ; but when they 
 are merely spoken of as sons, without their names being given, 
 they represent the truths of faith. There is also a further repe- 
 tition of what was said above at verses 8, 9, respecting the heasts 
 and fowls entering into the ark, at the 14th, 15th, and 16ti\ 
 verses ; but this is done with an appropriate variety, here ap 
 plicable to the state of the church. 
 
 767. To enter into the ark signifies the salvation of the man 
 of the church called Noah, and of the other churches men- 
 tioned, which descended or were derived from him, as is manifest 
 fi-om what has l)een previously said oi entering into the ark. 
 
 768. By Noah is meant what was of the church, and by 
 Shevn, Ham, and Japheth, what was of the churches thence 
 derived, as appears from the circumstance of iheir not being 
 here called his sons, as before (verse 7), but they are themselves 
 mentioned by name, and when thus spoken of they signify the 
 man of the church. The man of the church is not onlj' the 
 church itself, but every thing belonging to it ; it being a general 
 expression for whatever is of the church, as was before remarked 
 in reference to the Most Ancient Church being denominated 
 Man, and the other churches mentioned by name. Thus by 
 Noah,, and l)y Shem,, Ham,, and Japheth, is signified whatever 
 appertains to this church, and to the churches derived i'rom it 
 in one complex. Such is the style and mode of speaking 
 adopted in the Word ; and hence when Judah is named in the 
 prophets, the celestial church, oi' whatever is of that church, 
 is generally understood; when Israel is mentioned, most com- 
 monly the S})iritual church, or whatever is of that church, i? 
 signified ; and when Jacob is spoken of, by him is denoted the 
 external cluu-ch. With every particular man of the church
 
 f 67— 772.] GENESIS. 275 
 
 there is both the internal and the external of tiie church ; where 
 the true church exists there is the internal, for the external is 
 what is thence derived, denominated Jacoh. The case is other- 
 wise when they are not mentioned by name, in consequence of 
 Judah^ Israel^ and Jacobs there referring to the kingdom of 
 tiie Lord representatively. The Lord alone is man, and the 
 all of his kingdom ; and as the church is the Lord's kingdom 
 upon earth, the Lord alone is the all of the church. The all 
 of the church is love or charity ; wherefore man, or what is the 
 same thing, any one mentioned by name [in the Word] signi- 
 fies love or charity, that is, the all of the church, and then wife 
 denotes simply the church thence derived, as in the present 
 instance. In regard to the nature of the churches represented 
 by SheTTi^ Ilatn^ and JajpJieth^ more wOl be said, by the divine 
 mercy of the Lord, in the following pages. 
 
 769. By the sons of Noah are meant doctrinals, as is evident 
 from the signification of sons spoken of above ; for a church 
 cannot exist without doctrinals ; hence they are here not only 
 mentioned by name, but also said to be Ms sons. 
 
 770. Noah's wife signifies the church itself, and the three 
 wives of his sons with them^ the churches thence derived, as is 
 plain from what was just now observed, namely, that when the 
 man of the church is named, thereby is signified the all of the 
 church, or, as it is called, the head of the church, and then 
 wife denotes the church itself, (see also n. 252, 253.) It is 
 otherwise, when hiishand and wife., male and female are men- 
 tioned in the Word ; for then by husband [vir] and Tnale are 
 meant things intellectual, or the truths of faith, and by wife or 
 female., what appertains to the will, or the goods of faith. 
 
 771. Now as every particular expression in the Word is from 
 the Lord, and consequently contains a divine principle, it is 
 evident that there cannot be a single word or iota in it which 
 does not signify and involve something spiritual. This is true 
 in the verse under consideration, in reference to the expressions 
 three wives., and also of the wives of his sons, and likewise of 
 entering with thern ' but as it would be tedious to explain the 
 particulars implied in each expression, suffice it to give a general 
 idea of the commonest significations. 
 
 772. Verses 14, 15. They., and every wild beast according 
 to his species / and every beast according to his species / and every 
 reptile creeping upon the earth according to his species / cmd 
 every bird according to his species, every flying thing, every 
 winged thing. And they entered in unto Noah into the ark , 
 two by two, rf all flesh in which was the breath of lives. By they 
 is meant the man of the church in general ; by every loild bea^X 
 according to his species, is signified all spiritual g«.)od ; by everj 
 beast according to his species, natural good ; by every reptili' 
 creeping upon the earth according to his species, all sensual anj
 
 276 GEKESIS. [Chap. vii. 
 
 corporeal good ; by every hird accordivg to his species^ is repre- 
 sented all spiritual truth ; by fiywg tiling^ natural truth ; and 
 by winged tlting^ sensual truth. By they entered in unto Noah 
 into the arks is signified, as above, that tliej' were saved ; two 
 hy two are, as before, pairs; of all flesh in which is the hreath 
 of lives ^ signifies a new creature, or that they received new life 
 from the Lord. 
 
 773. By tliey \> meant, in general, the man of the churcli, 
 or every thing belonging to this church, as is ma'nilest from the 
 consideration that it refers to those who have been just before 
 mentioned, — Noah^ Shem^ Ham^ and Jawheth / who, although 
 they are four, still constitute a one. In Noah^ by whom in 
 general is meant the Ancient Church, are contained as in a 
 parent, or seed, the churches thence derived. Hence by the 
 M'ord they is signified the Ancient Church ; all those churches 
 denominated Shem, Ham^ and Japheth^ constituting together 
 with it a church called the Ancient Church. 
 
 774. By every wild heast according to his species is denoted 
 all spiritual good, by every heast according to his sp)ecies^ every 
 variety of natural good, and by every reptile creep>ing njxm the 
 earthy all sensual and corporeal good, as was said and sIiowd 
 above, n. 45. 46, 142, 143, and 246. That the toild least repre- 
 sents spiritual good, may, at first sight, indeed ajtpear impiob 
 able ; but that this is its true signification is plain from the 
 series of the relation, mention being first made of they^ or of 
 the man of the church, then of the wild heast j afterwards, ot 
 the heast • and lastly, of the reptile. That wild heast implies- 
 something more woi-thy and excellent than heast is owing to 
 that word, in the Hebrew tongue, also meaning an animal 
 wherein is a living soul ; in which sense it is to be taken in the- 
 present passage, the original expression being the same. By 
 animals^ leasts., and reptiles a^ecping upon the earthy are sign! 
 fied what aj^pertains to the will, as has been previously asserted 
 and demonstrated, and as will be further shown when we come 
 to treat of the signification of hirds. 
 
 775. Inasmuch as there are genera and s])ecies of all things, 
 of spiritual goods as well as of natural goods, and also of the 
 sensual and coi'poreal goods thence derived, therefore it is 
 here said of each, according to his species. There are so many 
 genera of spiritual goods, and also of spiritual truths, that it 
 18 impossible to enumerate them, and still less can we mention 
 their species. Jn heaven, all goods and truths, both celestial 
 and spiritual, are so accurately arranged into genera, and these 
 again into si)ecies. that there is not one which is not carefully 
 distinguished, and they are so innumerable that the specific 
 difierences may be said to be indefinite. Hence may appear 
 the poverty and almost nothingness of human wisdom, which- 
 16 well-nigh utterly ignorant of the existence of spiritual good
 
 773—776.] GENESIS. 277 
 
 and truth, and is entirely so of tlieir real quality. From celes- 
 tial aud s})iritual goods, and the truths thence derived, exist 
 and descend natural gouds and trutiis; for there is not a single 
 natural good or truth which does not exist and subsist fri>ni 
 spiritual g<»od, and this i'rom celestial. Were what is spiritual 
 to be separated from what is natural, that which is natural 
 would be annihilated. All tilings derive their origin in this 
 mode. Every thing, both in general and in particular, is from 
 the Lord. From hmi is tlie celestial principle ; by the celestial 
 from him exists the spiritual principle ; by the spiritual, the 
 natural ; and by the natural, the corporeal and sensual ; and as 
 each thus exists from the Lord, so also does it subsist, for, as 
 is acknowledged, subsistence is perpetual existence. Those v/ho 
 conceive otherwise of the existence and origin of all things, as 
 the worshippers of nature, who derive them all from her, have 
 adopted such fatal principles that the phantasies of the beasts 
 of the forest may be said to possess more of truth ; yet there 
 are many such persons who seem to themselves to excel the rest 
 of mankind in wisdom. 
 
 776. By ei^ery hird according to his species^ is signified all 
 sj)iritual truth ; hy Jiying thing ^ \va.{\\Vc\\ truth; and hy vji?tgrd 
 thing^sensmi] truth, as is evident from what has been previously 
 stated concerning birds, n. 40. The most ancient pe(jple likened 
 tiie thoughts of man to birds, because the things c-f the under- 
 standing in respect to those of the will are as bi7'ds compai'ed 
 with beasts. As mention is here made oi' birds and ^i/ing thing,. 
 and winged thing, and these succeed each other, as intellectual, 
 rational, and sensual truths in man, to reniDve all doubt of their 
 having such a signification, it may l)e ex[)edient to adduce some 
 additional passages from the Word in [)roof thereof, from which 
 it will also be evident that beasts denote what we have stated. 
 David says, ^'Thuu madest him to have dominion over the 
 works of thy hands ; thou hast put all things und^r his feet; 
 all sheep and oxen, yea, and the beasts of the field, the birds 
 of the air, and the^^Aof the sea," (Psalm viii. 6 — 8;) speaking 
 '>f the Lord, whose dominion over man and what belongs to 
 him is thus described ; for how in any other sense could lie be 
 said to have dominion over beasts and birds? Again : " Praisu 
 the Lord, ye — fruitful trees, and all cedars, loild beasts, and all 
 cattle, the reptile, and jlying fowl,'''' (Psalm cxlviii. 7, 9, 10.) 
 Fruitful trees signify the celestial man ; cedars, the spiritual 
 man; wild beasts, all cattle, and the reptile, are their goods, 
 and Jlying fowl, their truths, by which the name of Jehovah 
 can be glorified, but not by loild beasts, cattle, reptiles, and 
 iiying things. In profane writers, indeed, such remarks may 
 be made hyperbolically, but in the Word of the Lord there is 
 nothing hyperbolical, but every thing is significative and repre- 
 sentative. So in Ezekiel : " TiiQ fishes of the sea, and thefowh
 
 278 GEI^ESIS. ' [Cuap. vii. 
 
 of the heaveu, and the wild heast of the field, and every reptiU 
 creeping upon the earth, and all the men that are upon the face 
 of the earth, shall shake at my presence," (xxxviii. 20.) That 
 wild heasts and fowls in this passage have a spiritual significa- 
 tion, is very evident ; for what glory would it be to Jehovah 
 that Jishcs^ fowls^ and heasts^ should tremble ? or can any one 
 suppose that such expressions could be holy, unless thej^ in- 
 volved what is holy? Again, in Jeremiah: "I beheld, and, 
 lo, there was no man^ and all the birds of the heavens were 
 fled," (iv. 25 ;) denoting the extinction of all good and truth, 
 for here also onan signifies the good of love. Again, in the 
 same prophet : " They are burned up, so that none can pass 
 through them; neither can men hear the voice of the cattle; 
 both the fowl of the heavens and the heast are fled ; they are 
 gone," (ix. 10 ;) denoting in like manner the departure of all 
 truth and goodness. Again : " How long shall the land mourn, 
 and the herbs of every field wither, for the wickedness of them 
 that dwell therein? the beasts are consumed, and the birds; 
 because they said. He shall not see our last end," (xii. 4.) The 
 beasts are the goods, and the bi?'ds the truths which perished. 
 In Zephaniah: " I will consume niati aud beast; I will consume 
 the fowls of the heaven, and the fishes of the sea, and the stum- 
 bling-blocks with the wicked ; and I will cut off man from ofi 
 the land," (i. 3.) Here man and beast represent the things 
 appertaining to love and the goodness thence derived ; the fowls 
 of the heavens and the fishes of the sea^ what belong to the 
 understanding, and consequently truths, which are called stum- 
 bling-blocks, because goods and truths are so to the wicked ; 
 but this cannot be said of beasts and birds. That these are 
 things appertaining to man is also plainly declared. Again, in 
 David : " The trees of Jeliovah are full [of sap,] the cedars of 
 Lebanon which he hath planted, where the fiying things make 
 their nests," (Psalm civ. 16, 17.) The trees of Jehovah and the 
 cedars of Lehanon signify the spiritual man ; and fii/ing things, 
 his rational or natural truths, which build as it were nests. It 
 was moreover a common saying, by which were typified truths, 
 that birds would make nests in the branches of trees ; as in 
 Ezekiel : '"'In the mountain height of Israel will 1 plant it, and 
 it shall bring forth a branch and bear fruit, and be a goodly 
 cedar, and under it shall dwell every fowl of every wing.^ in the 
 shadow of the branches thereof shall they dwell," (xvii. 23;) 
 speaking of the church of the Gentiles, which was spiritual, 
 and was denoted by the goodly cedar ; fowls of every winy signify 
 truths of every kind Again, in the same prophet : '' All the 
 fowls of heaven made their nests in his boughs, and under his 
 Dranches did all the wild beasts of the field bring forth tlieir 
 young, and under his shadow dwelt all great nations," (xxxi. 6 ;) 
 speaking of Ashiir, which is the spiritual church, and is called
 
 777—781.] GEINESIS 279 
 
 Oy cedar • the f awls of heaven are its truths, and the leasts o/ 
 the field its goods. So in Daniel : " The leaves thereof A^ere fair, 
 and the fruit thereof much, and in it was meat for all; the 
 heast of the field had shadow nnder it, and \\\q fowls of heaven 
 dwelt in the boughs thereof," (iv. 12 ;) where the leasts signify 
 goods, and \\\^ fowls of heaven truths, as may be clear to every 
 one ; for otherwise what could be intended by saying \\\2X fowls 
 and leasts dwelt therein ? Similar also is the meaning where 
 the Lord says, " Tlie kingdom of God — is like a ^rain of mus- 
 tard-seed, which a man took and cast into his garden, and it 
 grew and waxed a great tree; and ih&fotols of heaven lodged 
 in the branches of it." (Luke xiii. 18, 19; Matt. xiii. 31; Mark 
 iv. 30.) 
 
 777. It is hence manifest that the bird signifies truth, the 
 flying thing natural truth, and the winged tiling sensual truth, 
 and also that thus are truths divided. Sensual truths, such as 
 are acquired by the senses of sight and hearing, are denominated 
 winged things^ because they are of the lowest kind, and this 
 signification oi wings obtains in all other instances. 
 
 778. As ihe folds of heaven denote intellectual truths, and 
 consequently thoughts, they also typify their opposites, as phan- 
 tasies and falses, which are likewise called lirds, in consequence 
 of belonging to the thinking principle in man ; as where it is 
 said, " The carcases of this people shall be meat for thefoiols ot 
 the heaven, and for the leasts of the earth," (Jerem. vii. 33 ; 
 xvi. 4 ; xix. 7 ; xxxiv. 20 ; Isaiah xviii. 6 ; Ezek. xxix. 5 ; xxxix. 4.) 
 The Lord also compares phantasies and false persuasions to 
 fowls, where he says, the " seed which fell by the way side — 
 the fowls came and devoured," (Matt. xiii. 4 ; Luke viii. 5 ; 
 Mark iv. 4, 15.) 
 
 779. By they entered in unto Noah into the arl\ is meant 
 that they were saved, as was said and shown above. Two ly 
 two signify pairs, as may be seen in the preceding chapter, verse 
 19, where also is demonstrated what is meant hy paii's. 
 
 780. Of all flesh in which is the Ireath of lives, signifies a 
 new creature, or that they received new life from the Lord, as 
 may appear from the signification of flesh, which represents 
 man in general, and specifically the corjioreal man, as we have 
 previously seen. Hence ^j^^^<?A in lohich is the Ireath of lives, 
 signifies one who is regenerated ; for in ms projyrium^ there is 
 the Lord's life, which is the life of charity and faith. Every 
 n.an is meve flesh, until the life of charity and faith is breathed 
 into him by the Lord, when the flesh lecomes vivifled, and he 
 is made spiritual and celestial, and, by reason of his being 
 created anew, is called a new creature, (see Mark xvi. 15.) 
 
 781. Vt. ise 16. And they that entei'ed in, entertd in male 
 andfemali, of all flesh, as God commanded him : and Jehovah 
 shut after him.. They that entered in, signify the bpiritual pos
 
 280 GENESIS. TChap. vii. 
 
 sessious of the man of the church ; and fVieir being inale and 
 female of all fleshy that he had truths and goods of every kind. 
 As God commanded^ signifies liis preparation for their reception ; 
 and Jehovah^s shvtting him in ^thvit he liad no longer such com- 
 munication with heaven, as the celestial man of the church 
 enjoyed. 
 
 782. Tlie snhject hitherto treated of, from verse 11, ha^ 
 been the churcli as ])reserved amongst those who are called 
 Noah ; and what now follows is a description of its state^ which 
 is indeed liere first explained. The quality of the state of that 
 church is afterwards described ; every single verse, yea, every 
 single expression, involving some peculiar state. As moreover 
 the state of the chuich is now about to be described, what was 
 just before said is here repeated ; and, indeed, it is so twice : 
 they that entered in. entered in male cm d female., of all flesh., 
 which, in the verse immediately ]H-eceding, was thus expressed : 
 And they entered in unto Noah into the ark., two hy two., of qll 
 flesh. Now this repetition in the "Word indicates that another 
 state is treated of; for otherwise, as must be obvious to every 
 one, it would be altogether unnecessary. 
 
 788. Hence it appeal's, that by tliose which entered in are 
 signified the things that were with the man of the church ; and 
 also, that their being male and female., of all fleshy denotes his 
 possessing truths and goods of every kind ; for male and female 
 represent truths and goods, as was said and shown above. ^4.9 
 God corrirnanded., signifies his preparation to receive what has 
 been here spoken of, as was also previously' demonstrated ; for 
 to command., with the Lord is to prepare and do. 
 
 784. Jehovah shvt him in., signifies that man no longer had 
 such communication with heaven as was enjoyed by the man of 
 the celestial church, which becomes evident when it is known 
 that in the Most Ancient Church they enjoyed internal com- 
 munication with heaven, and thus through heaven with the 
 Lord ; — they were princi])led in love towards the Lord — and all 
 who are in love towards the Lord are as angels, only with this 
 difference, that they are clothed with a material body, — and 
 their interiors were (•i)ened, and continued open even fi-oin tiie 
 Lord. It was, however, otherwise with this new clnircii, wiiicli 
 was not in love towards the Lord, but in faith, and by faiiii in 
 charity towards the neighbor ; hence they could not, 'like the 
 most ancient ])eople, enjoy internal communication with heaven, 
 but only external. As it would require a lengthened detail to 
 describe the ])articulai' nat'are of both these modes of communi- 
 cation, we will content ourselves with observing, that every 
 man, yea, even the wicked, has conmiunication with heaven, 
 by means of attendant angels, with a difference, however, as 
 to degrees, as to proximity, and remoteness ; since otherwise 
 man could not possibly exist. The degrees of cr)mmunicalioiJ'
 
 182- -787.] GENESIS. 281 
 
 are indefinite ; the spiritual man not ])eing' able to hear that of 
 the celestial man, because the Lord dwells in love rather than 
 in faitli. This then is what is signified by Jehovah's shutting 
 him in. Since those days, heaven has never been open as it 
 was to the man of the Most Ancient Church ; for althouijh 
 many in succeedinij times have conversed with spirits and 
 auwcls, as Moses, Aaron, and others, yet it has been in a mode 
 ditferiui' alto<2:ether from that which prevailed in the primeval 
 atjes, as will be shown, by the divine mercy of the Lord, in a 
 future part of this work. The reason why heaven was shut up 
 involves a great arcanum ; and also why at this day it is so 
 closed, that man does not know that he is attended by spirits, 
 much less by angels, but supposes himself to be altogether 
 alone when he is sepai'ate from woi'ldly company and in medita- 
 tion with himself, M-lien nevertheless he is continually in con- 
 sort with spirits, who observe and perceive what lie thinks, 
 intends, and devises, as clearly and o])enly as if it were exposed 
 to the view of the whole world. Man is altogether ignorant of 
 this, although it is a certain truth, and thus heaven is closed 
 in resjiect to him, in consequence of his not being })rinciple'l 
 in faith, and still less in the truth of faith, and least of all in 
 charity ; for were heaven open to him he would be exposed ^o 
 the gi'eatest danger. This was also signified by Jehovah God 
 casting out the man, and causing cherubim to dwell on the east 
 of the garden of Eden, and the fiame of a sword turning itself, 
 to keep the wav of the tree of lives, as above, chap. iii. 24 ; see 
 also n. 301, 302, 303. 
 
 785. Verses 17, 18. Aoid the flood vjas forty days u2)on the 
 ^arth^ and the waters increased^ and hare uj) the arl\ and it was 
 lifted up above the earth. And the waters were strengthened^ and 
 were greatly increased upon the earth., and the ark went tijyon the 
 faces of the waters, ^y forty days the duration of the church 
 denominated Noah is signified, and by the flood the falses which 
 still overflowed it. By the waters increased.^ and hire np the 
 arTc, and it was lifted up above the earth., is signified its fluctua- 
 tion ; and by the waters w^re strengthened., and were greatly 
 increased upon the earth., and the ark toent upon the faces of the 
 waters., that its fluctuations thus increased. 
 
 786. Forty days signify the duration of the church called 
 Noah, as was shown above, verse 4. Here forty days are 
 spoken of, there^^ forty days and forty nights, because the dura- 
 tion of tempcation was there signified, in which nights denote 
 anxieties. 
 
 787. Hence it follows that by the flood., are signified the 
 falses which still overflowed it ; for there can be no flood or in- 
 xinaaxion but that of falses. It has been previously shown, at 
 verse 0. that a flood of xoaters denotes temptation, this being 
 pjfo i^n vnimdatimr of falses excited by the 'ivil spirits who are
 
 282 GENESIS [Chap. vii. 
 
 at such times present with man ; and the meaning of the present 
 passage is similar, except that there is now no temptation de- 
 noted, and therefore it is here simply called the flood ^ and not a 
 flood of waters. 
 
 788. By the waters increased^ avd hare xij) the arlc, and ii 
 was lifted ujp above tJie earthy the nature of its fluctuation is 
 denoted, and by the waters were strengthened^ and were greatly 
 increased ujpon the earth., and the arh ^oent upon the faces of the 
 waters.^ is meant that its fluctuations tlius increased, cannot be 
 seen unless the state of this church, called Noah, be first 
 shown, Noah was not the Ancient Church itself, but, as it 
 were, its parent or seed, as was before observed ; Noah, with 
 Shem, Ham, and Japheth, constituting the Ancient Church, 
 which immediately succeeded the Most Ancient. Everyman ot 
 the church denominated Noah, was of the posterity of the Most 
 Ancient Church, and consequently in a similar state as to hered- 
 itary evil with those who perished ; and all who were in such a 
 state could not be regenerated and made spiritual, like those 
 who have not the same kind of liereditary condition. The 
 quality of this hereditary condition was shown above, n. 310, 
 but in order to give a clearer idea of this subject, it maybe ex- 
 pedient to offer, the following observations. Those who are of 
 the seed of Jacob — as the Jews, cannot be regenerated like the 
 Gentiles ; there being inherent in them a principle contrary to 
 faith, not only in consequence of principles received from in- 
 fancy and afterwards confirmed, but also in consequence of 
 hereditary disposition. The fact of this may appear, in some 
 degree, from the consideration., that they are of a dififerent 
 genius, yea, of different manners and features, from all other 
 people, from whom they may easily be distinguished, all which 
 they derive hereditarily. This is also true as to their interiors, 
 of which external manners and features are the types ; where- 
 fore, also, converted Jews fluctuate more than anv other people 
 between what is true and what is false. This was the case with 
 the first men of the church, who are called Noah, because they 
 were of the stock and seed of the Most Ancient people. These 
 are the fluctuations which are described here, and afterwards in 
 the fui'ther account of Noah, where it is said that he was a man 
 oftJie ground., and he planted a vineyard.^ and drank of the wine 
 and was drunhen., so that he lay uncovered in the midst of his 
 tent.,'''' (chap. ix. 20, 21.) That the men denominated Noali 
 were few in number, was evident to me from the circumstance 
 of the man of that church being re])resented in the world of 
 spirits as a tall and slender person, clothed in white, in a con- 
 fined chamber. These w^ere, however, the persons who pos- 
 sessed and preserved amongst them the doctrinals of faith. 
 
 789. The fluctuations of the man of this church are de- 
 Bcribed here : first, by the waters — that is, the; falses — increased ;
 
 788— 790.J GENESIS. 283 
 
 Lext, cmd hate %ip the arh ; then, and it was lifted up above the 
 earth / afterwards, a7id the waters were strengthened^ and were 
 greatly increased upon the eai'tli ; and lastly, and the arh went 
 upon the faces of the waters. To describe the particular di'grees 
 of each flnctnation, would be both tedious and superfluous ; 
 suffice it to know, therefore, that they are here described. It 
 may, however, be expedient to declare what is signified by the 
 ark'' 8 being lifted up above the earth., and going upon the faces 
 of the waters., which cannot be known to any one, unless he be 
 first instructed how man is detained from evils and falses ; and 
 as this is an arcanum, we will devote a. few words to its elucida- 
 tion. Such is the depravity of man in general, that did not the 
 Lord keep back even the regenerate from evils and falses, he 
 would cast himself headlong into hell ; indeed, the very instant 
 he is left entirely to himself, he does rush thither impetuously, 
 as has been made known to me by much experience, and as was 
 also represented by the horse spoken of above, n. 187, 188. 
 This detention from evils and fjilses consists in man's elevation, 
 by which he is enabled to look down upon them, they being 
 perceived to be beueath. Of this elevation, by the divine 
 mercy of the Lord, more will be said hereafter ; but suffice 
 here to observe that it is this which is denoted by the ark^s 
 being lifted up above the earth, and going upon the faces of the 
 waters. 
 
 790. Water's, both here and in the following verses, signify 
 falses, as may be seen from the passages of the Word quoted in 
 the introduction to the present chapter, and also at the 6tli 
 verse, where mention is made of a food or inundation qftcaters. 
 It was there shown that inujidations of waters denote desolations 
 and temptations, which imply the presence of falses, since deso- 
 lations and teuiptations are nothing else than inundations of 
 falses excited by evil spirits. The reason why such ivaters sig- 
 nifj^ falses, is, because in a general sense xocders in the Word 
 signify what is spiritual, that is, what is intellectual, rational, 
 and scientific ; and hence they represent their contraries, for 
 every falsity is a species of scientific, and resembles what is 
 rational and intellectual, because it is the subject of thought. 
 That waters denote spiritual things, is evident from very many 
 passages of the Word ; but that they also signify falses, may be 
 confirmed from the following, in addition to those we have 
 before adduced. "This people i-efuseth the ■^w//'('ra of Shiloah 
 which go softly ; — therefore, behold, the Lord bringeth up upon 
 them the waters of the river, strong and many / — and he shall 
 come up overall his channels, and go over all his banks," (Isaiah 
 viii. 0, 7.) Here, waters going softly, signify spiritual truths; 
 and waters strong and many, falses. Again, in the same 
 prophet : " Woe to the land shadowing wuth wings, which is 
 beyond the rivers of Ethiopia [Cush] ; that sendeth ambaa-
 
 ^84 GENESIS. [Chap. vii. 
 
 sadors by the sea, even in vessels of bulrushes upon the faces 
 of the waters ; [sa^-ing] go ye swift messengers to a nation scat- 
 tered and peeled — whose land the rivers have spoiled," (xviii. 
 1, 2 ;) speaking of the falses existing in the land shadowing witJi 
 wings. Again : " When thou passest through the waters^ I will 
 be with thee, and through the 7'ive7's, they shall not overflow 
 thee," (xliii. 2 ;) where waters and 7'ivers signify difficulties, as 
 well as falses. So in Jeremiah : " What hast thou to do in the 
 way of Egypt, to drink the waters of Sihor? or what hast thou 
 to do in the way of Assyria, to drink the waters of the ^'iverV 
 (ii. 18;) where waters signify falses originating in I'easonings. 
 Again, in the same prophet : " Who is this that cometh np as a 
 flood,, wdiose waters are moved as the rivers? Egypt riseth up 
 like ?i flood,, and [his] waiers are moved like the I'ivers,^ and he 
 eaith, I will go up, and will cover the eai^th,, I will destroy the 
 city, and the inhabitants thereof," (xlvi. 7, 8 ;) where also waters 
 denote falses derived from reasonings. In Ezekiel : "Thussaith 
 the Lord God, When I shall make thee a desolate city, like the 
 cities that are not inhabited ; when I shall bring up the cd>ys» 
 upon thee, and great waters shall cover thee • when I shall bring 
 thee down with them that descend into the pit," (xxvi. 19, 2U;) 
 waters signify evils and the falses thence derived. In Plabakkuk : 
 " Thou didst walk through the sea with thy horses, the mud of 
 ^reat ivaters^'' (^\\\.\h-^ ■?^a/<??vs represent talses. In John : ''The 
 serpent cast out of his mouth water as a flood,, that he might 
 cause her to be carried awa,y of the flood^'' (Rev. xii. 15;) 
 vAxitxe waters mean both falses and lies. Also in David : '* Send 
 thy hand from above, rid me, and deliver me out of many loaters,, 
 from the hand of strange children, whose mouth speaketh a lie,, 
 and their right hand is a right hawdo^ falsehood^^'' (Psalm cxliv. 
 7, 8;) where many waters evidently signify falses, ^s do likewise 
 strange children. 
 
 791. Hitherto it has treated of Noah, or the regenerate de- 
 nominated Noah, who were in the ark elevated above the waters ; 
 what ]iow follows relates to the posterity of the Most Ancient 
 Chui-ch, who were under the waters,, or who were submerged in 
 the waters. 
 
 792. Verses 19, 20. And the waters were sti'cngthened very 
 greatly upon the earth,, and all the high mountains were covered 
 which were under the whole heaven. Fifteen cuhits uj)ward 
 did the waters prevail, and covered the mountains. By the waters 
 were strengthened very greatly upon the earth,, are signified the 
 false persuasions, which thus continued to increase ; by all the 
 high mountains were covered which were under the whole heaven,, 
 that all the goods of charity were extinguished. Fifteen cuhits 
 upward did the waters prevail,, and covered the mountains,, sig- 
 nifies that nothing of charity remained ; flfteen signify so few as 
 scarcely to amount to 'iny.
 
 791—794.] GENESIS. 285 
 
 793. The antediluvians who perislied couatitute the subject 
 of the remainder of the present chapter, as may appear from 
 every particular of the description. Those who are in tlie 
 internal sense of the Word can, even from a single expression, 
 immediately discover the matter under consideration, and still 
 more readily can they discern it from several expressions asso- 
 ciated together. When a new subject is taken up, either other 
 words are immediately employed, or the same words are con 
 nected in a different mode. The reason of this is, that some 
 expressions are peculiar to spiritual, and others to celestial 
 things ; or what amounts to the same, some are exchisively 
 employed in reference to the uuderstandiiig, and others to the 
 will. The word desolation^ for example, belongs to spiritual, 
 and vastation to celestial things : city has relation to spirituaU 
 and mountains to celestial things; and so in all other instances, 
 The like is true, in regard to the connecting together of ex- 
 pressions ; and what must needs appear surprising to every one, 
 in the Hebrew tongue these are often distinguishable by the 
 sound ; for in whatever appertains to the class of spiritual things, 
 the first three vowels commonly prevail, whilst in those relating 
 to the celestial class, the two last are most fre(|uently met with. 
 Hence it is known that in the present verse a different subject 
 is entered upon, as is indeed evident from the repetition spoken 
 of above, it being here again said, and the water's were strength- 
 ened very greatly tijjon the earth, although the same I'emark had 
 been made in the preceding verse. What follows coi-roborates 
 this statement. 
 
 794. By the waters were strengthened very greatly upon the 
 earthy is signified the increase of false persuasions, as is clear 
 from what has been previously asserted and demonstrated (,)f the 
 waters of a flood or inundation signifying falses, and still more 
 from its being said in the present passage that the waters were 
 strengthened exceeding exceedingly^ tin's being the superlative 
 form of the original tongue. Falses are the principles of what 
 is false and the persuasions of what is false ; and that these 
 increased immensely amongst the antediluvians is evident from 
 what has been said above concerning them. Persuasions ot 
 what is false increase immensely when men immerse truths in 
 their lusts, or cause them to favor self love and the love of the 
 world ; for they thus pervert truths, and by a thousand methods 
 force them to agreement with their desires ; and hence how 
 common it is for him who imbibes or frames to himself a false 
 principle to confirm it by many a scientific of wiiich he is in 
 possession, nay, even by the Holy Word itself! Is there a 
 single heresy which has not originated in its authors imbibing 
 the principles of what is false, and in this manner confirming 
 them, forcing into agreement wiiatever does not favor their 
 principles, and by various strained ex|tlanations compelling the
 
 286 GENESIS. [Chai-. vii. 
 
 most discordant facts into assent? For example; where it is a 
 received principle that faith saves without the goods of charity, 
 do we not find that the abettors of such a tenet can compose an 
 entire system of doctrine from the Word in favor thereof, with- 
 out ever regarding, or even attending to, or so much as seeing, 
 what the Lord has said, that the tree is hnown hy its fruity and 
 whatsoever tree doth not hring forth good fruit is cut do am 
 and cast into the f re? (Matt. vii. 16 — 20; xii. 33.) What is 
 more pleasing than fur a man to live according to the flesh, and 
 yet be saved, if so be he only knows what is true, although he. 
 does not at all practise what is good? Every desire which a 
 man favors forms the life of his will, and every principle or jier- 
 suasion of what is false forms the life of his understanding, and 
 these lives make a one when the truths or doctrinals of faith arf 
 immersed in lust. Every man thus forms to himself, as it were, 
 his own soul, and his life after death is fixed accordingly. 
 Wherefore nothing is of more importance to man than to know 
 what is true; for when he has obtained this knowledge in such 
 a m.anner that it cannot be perverted, then it will never be so 
 immersed in lusts as to produce these deadly effects. What 
 ought to be more dear to man than his life to eternity? If he 
 destroy his soul during the life of the body, does he not destroy 
 it for ever ? 
 
 795. By all the high mountains wei'e coveredwhich were under 
 the whole heaven^ is meant that all the goods of charity were 
 extinguished, as is evident from the signification of mountains 
 amongst the most ancient people. Mountains with them repre- 
 sented the Lord, in consequence of their worshipping him upon 
 mcuntains^ because these are the highest parts of the earth. On 
 this account mountains denoted celestial affections, which they 
 also regarded as the highest, consequently love and charity, and 
 thus the goods of love and charity, which are celestial. In an 
 opposite sense, those who are high-minded are called mountains 
 in the Word, and thus a mountain denotes self-love itself . The 
 Most Ancient Church is also signified in the Word by mountains^ 
 in consequence of their elevation above the earth, and being, iis 
 it were, nearer to heaven. That mountains represent the Lord, 
 and all celestial things thence derived, or the goods of love and 
 charity, is manifest from the following passages of the Word, 
 from which also their particular signification may be recognized, 
 since all the expressions of the Word, both general and par- 
 ticular, have a sense according to the subject to which they are 
 applied. Thus we read in David ; "The tnountains shall bring 
 peace — and the hills in righteousness," (Psalm Ixxii. 3 ;) where 
 mountains denote love towards the Lord, and hills neighborly 
 love, such as prevailed in the Most Ancient Cnurch, whici, in 
 consequence of being principled in such love and charity, is 
 therefore represented in the Word by mountains and hills. So
 
 795.] GE^'ESLS. 287 
 
 in Ezekiel : " In the nwuntain of my holiness, in the mountain 
 of the height of hrael^ saitli the Lord Jehovih, — there shall all 
 the house of Israel, all of them in the land, serve me," (xx. 40 ;) 
 where the mountain of holiness^ signifies love towards the Lord, 
 and the mountain of the height of Is-rael., charity towards the 
 neighbor. Also in Isaiah: "It shall come to pass in the last 
 days, that the mountain of the house of Jehovah shall be estab- 
 lished in the to}) of the mountains^ and shall be exalted abovt 
 the hills!^'' (ii. !2,) referring to the Lord, and hence to eveiy 
 thing celestial. Again, in the same prophet : " In this mountain 
 shall Jehovah of hosts make unto all people a feast of fat things, 
 — and he will destroy in this mountain the faces of the cover- 
 ing," (xxv. 6, 7 ;) where mountain is put for the Lord, and 
 hence for every thing celestial. Again : " There shall be upon 
 every high mountain^ and upon every high hill^ rivers and streams 
 of waters," (xxx. 25 ;) mountains here are the goods of love, 
 and hills the goods of charity, whence come the truths of faith, 
 typified by rivers and streams of waters. Again : " Ye shall 
 have a song as in the night, when a holy solemnity is kept; and 
 gladness of heart as when one goeth with a pipe, to come into 
 the mountain of Jehovah., to the roch of Israel^'' (xxx. 29.) TJie 
 mountain of Jehovah is the Lord with i-espect to the goods of 
 love, and the roch of Israel the Lord with respect to the goods 
 of charity. Again : " Jehovah of hosts shall come down to fight 
 upon mount Zion, and upon the /«,27? thereof," (xxxi. 4.) In this 
 passage, as in many others in the Word, mount Zion signifies 
 the Lord, and hence every thing celestial, which is of love; and 
 hills the inferior celestial principle, which is charity. Again : 
 " O Zion, that preachest good tidings, ascend into the high 
 mountain ', O Jerusalem, that preachest good tidings, lift up 
 thy voice with strength," (xl. 9.) To ascend into a high moun- 
 tain., and preach good tidings., is to worship the Lord from a 
 principle of love and charity, these being inmost things, and 
 therefore called highest., for whatever is inmost is denominated 
 highest. Again : " Let the inhabitants of the rock sing, let 
 them shout from the toj) of the mountaAns^'' (xlii. 11.) TJie 
 inhabitants of the roch are those who are in charity, and to shout 
 from the top of the mountain is to worship the Lord from love. 
 Again, in the same prophet : " IIow beautiful upon the moun- 
 tains are the feet of him \\\'Ai preacheth go©d tidings, that pub- 
 lisheth peace; that bringeth good tidings of good, that pub- 
 lisheth salvation," (Hi. 7.) To evangelize upon the mountains., 
 signifies in like manner to preach the Lord from the doctrine 
 of love and charity, and to worship him from the same prin- 
 ciples. Again : "The mountains and the hills shall break forth 
 before you into singing, and all the trees of the field shall clap 
 their hands," (Iv. 12 ;) denoting to worship the Lord from the 
 principles of love and charity, represented by mountains and
 
 285 GENESIS. [Chap. vii. 
 
 hills^ and from the faith thence derived, or the treses of the field. 
 Again: "I will make all my mountains a way, and my path- 
 ways ghall be exalted^'''' (xlix. 11 ;) M'here mountains signify love 
 and charity; SiuA way andj pathway i\\(i truths of faith thence 
 originating, which are said to be exalted when derived from love 
 and charity, which are inmost. Again : " He that putteth his 
 trust in me shall possess the land, and shall inherit the tnoun 
 tain of my holiness.^ (Ivii. 13;) referring to the kingdom of the 
 Lord, where is nothing but love and charity. Again : " I will 
 bring forth a seed out of Jacob, and out of Judah an inheritor 
 of va\ mountain? ■_ and mine elect shall inherit it," (Ixv. 9 :) 
 mountains represent the kingdom of the Lord and celestial 
 goods, and Judah the celestial church. Again : " Thus saith 
 the high and lofty One that inhabiteth eternity, whose name is 
 Holy, I dwell in the high and holy [place]," (Ivii. 15.) Altitude 
 denotes holiness, and hence moi/ni«'/w5_^/7'07;i their height ahove 
 the earth represent the Lord and his holy celestial things ; on 
 which account also the Lord published the law from mount Sinai. 
 The Lord also refers to love and charity by the term mountains^ 
 where, speaking of the consummation of the age, he says, " Let 
 those who are in Judea flee into the mountains^'''' (Matt. xxiv. 16; 
 Luke xxi. 21 : Mark xiii. 11 ;) Judea there is the vastated church. 
 
 796. Inasmuch as the Most Ancient Church performed the 
 sacred rights of worship upon mountains.^ therefore both this 
 church and all the representative churches of that time, even 
 amongst the Gentiles, adopted the custom of sacrificing on 
 mountains., and of building high places . This was the case with 
 Abraham, (Gen. xii. S; xxii. 2,) also with the Jews before the 
 temple was built, (Deut. xxvii. 4 — 7 ; Josh. viii. 30; 1 Sam. ix. 
 12 — 14, and 19; x. 5; 1 Kings iii. 2 — 4;) with the Gentiles, 
 (Deut. xii. 2; 2 Kings xvii. 9 — 11;) and with the idolatrous 
 Jews, (Isaiah Ivii. 7 ; 1 Kings xi. 7 ; xiv. 23 ; xxii. 43 ; 2 Kings 
 xii. 3 ; xiv. 4 ; xv. 4 and 35 ; xvi. 4 ; xvii. 9 — 11 ; xxi. 3 ; xxiii. 
 5, 8, 9, 13, 15.) 
 
 797. Hence then it is plain, that by the luaters covering the 
 movritains., is signified that false peisuasions had extinguished 
 all the good of charity. 
 
 798. Fifteen cubits upward did the ti^aters prevail., and 
 covered the mountains., signifies that nothing of charity was 
 left ; for that fifteen mean so few as to be scarcely any, is evi- 
 dent from the signification of the number ^'ye previously spoken 
 of, (chap. vi. 15,) where it is shown that five., in the style ac 
 cording to which the Word is written, or in the intenuil sense. 
 represent few ; and as the wwuihiiv fifteen is cona posed o^ five. 
 which are few, and of ten or remains, as was before demon- 
 strated, (chap. vi. 3,) this wwxnhQv fifteen means that with them 
 there were scarcely any remains : the persuasions of the false 
 being so great as to extinguish all goodness. As we have pre
 
 796—801.] GENESIS. 2S0 
 
 viously stated, false principles, and more especially false per- 
 suasions, such as prevailed amongst these antediluvians, so 
 totally closed up and secluded remains^ that it was impossible 
 they should be brought forth, and had they been so, they would 
 instantly have become falsified ; for, such is the nature of per- 
 suasions, that they not only reject all truth, and imbibe what- 
 ever is false, but also jjervert the truth which gains admission. 
 
 799. Verses 21, 22. And all fiesli exinred that creepetli lipon 
 the earthy as to fowl^ and as to oeast^ and as to wild heast, amd 
 as to every reptile creeping npon the earth; and every man. 
 Every thing in whose nostrils was the hreath of the spirit of 
 lives, of all that was in the dry [land] died. By all flesh ex- 
 pired that crtepdh tipon the earth., is signified that the last pos- 
 terity of the Most Ancient Church became extinct. As to fowl .^ 
 and as to ieast., and as to wild heast., and as to every repjtile 
 creeping upon the earth., refers to their persuasions ; fowl being 
 the affection of the false ; heasts., lusts ; wild heast., pleasures ; 
 and the reptile^ whatever is corporeal and terrestrial, which in 
 one complex are called every man. Every thing in whose nos- 
 trils was the breath of the spirit of lives, denotes those members 
 of the Most Ancient Church, who had in their nostrils the 
 hreath of the spirit of lives., that is, the life of love and of faith 
 thence derived ; all that was in the dry [land], are those in 
 whoip nothing of this life remained ; and died signifies that 
 they expired. 
 
 SCO. All flesh expired that creepeth upon the ea/rth., signifies 
 (lie utter extinction of the last posterity of the Most Ancient 
 V .im-ch, as is evident from what follows, where they are de- 
 scribed as to their persuasions and lusts. They are here first 
 called ^g«7i that creepeth upon the earth., in consequence of having 
 become altogether sensual and corporeal ; sensual and corporeal 
 things being, as has been previously observed, likened by the 
 most ancient people to reptiles ; wherefore when flesh is said to 
 creep on the earth, thereby is signified a man who has become 
 n)erely sensual and corporeal. That flesh means every man in 
 general, and specifically the corporeal man, was said and shown 
 above. 
 
 801. From the description of these antediluvians the style 
 of writing amongst the most ancient people, and hence the pro- 
 phetic style, may be demonstrated. They are here described 
 even to the termination of the present chapter ; in this verse as 
 to their persuasions^ and in the following (23) as to their lusts ; 
 that is, as to their state, both in reference to the understanding 
 and to the will : for although, correctly speaking, they had 
 neither volunta-ry nor intellectual things, still their contraries 
 must be so named. Thus persuasions of the false, as belonging 
 to thought and ratiocination, are to be ascribed to the under- 
 standing, although they are entirely opposed to it; and cupidi- 
 
 u
 
 290 GENESIS. [Chap. vii. 
 
 ties iu like manner may be said to appertain to the will, although 
 they are not proper to it. These people are described, then, 
 iirst as to the persuasions of tlie false, and next as to their lu&ts, 
 which is the cause of the repetitions, — although in a ditierent 
 order, — in this and in a subsequent verse (21 and 23.) Such 
 also is the prophetic style. The reason of this peculiar con- 
 struction is, that there are two perfectly distinct lives in man, 
 one of intellectual and the other of voluntary things. Man lives 
 from both; and, although they are separated at the present 
 day in the human mind, still one enters by influx into the other, 
 and, so far as is possible, the)^ unite together ; and both the 
 fact of their union and the mode in which it takes place, might 
 be proved and illustrated by many considerations. Since, then, 
 man consists of these two faculties, the understanding and the 
 will, and one enters by influx into the other, when he is de- 
 scribed in the Word he is so separately, as to each faculty, this 
 being the cause of repetitions, since without them the descrip- 
 tion would be imperfect. The same rule applies to every thing 
 else; for all things are regulated by the subjects to wliich they 
 absolutely belong, for they are of the subjects because they are 
 from the subjects. Things separated from their subjects or 
 substaiices are nothings, which is the reason why they are also 
 similarly described in the Word as to each constituent part; 
 the description being thus rendered full and complete. 
 
 802. The subject here is jyers'?^^^^^^, and in verse 23, cu- 
 pidities, as is known from the circumstance oi fowl being flrst 
 mentioned, and afterwards beast ^ fowl denoting all that belongs 
 to the intellectual or rational principle, and heast^ those which 
 appertain to the will. But when lusts are described, as in the 
 following verse, heast is first spoken of, and then fowl / the 
 reason being, as we have before observed, because there is a 
 reciprocal influx of one tiling into another, the description of 
 vvhicli is hereby rendered full and complete. 
 
 803. As to fowl^ as to heast^ and as to wild heast^ and as to 
 every reptile creeping %ipon the earthy signifies their persuasions ; 
 fowl denoting afl'ections of the false ; heast, lusts ; wild heast., 
 |)leasures ; and the t'ept'de erecpying upon the earth., corporeal and 
 earthly tilings, as is clear from what was stated above respecting 
 the signification of fowls, n. 40, 77() — 778, and of heasts, n. 
 40, 45, 46, 142, 143, 240, 776. Now as fowls represent what 
 is intellectual, rational, and scientific, they also denote their 
 Contraries, — as perverted reasonings, falses, and afl'ections of 
 the false. The pei'suasions of tiie antediluvians are here fuily 
 described, as containing in them the love of the false, lusts, 
 pleasures, and curpoival and earthly affections, all of which 
 are included in false })ersi!asions, notwitiistanding man igno- 
 rantly supposes the false principle or j)ersua8ion to be some- 
 thing simple anl uncompounded. He is, however, much de
 
 502—805.^ GENESIS. 291 
 
 ceived, the contrary being the fact ; for every distinct human 
 affection derives its existence and nature from the understanding 
 and will conjointl}' ; so that the whole man, as to eveTy thing 
 of his understanding and every tiling of his will, is included in 
 each particular affection, 3'ea, in all its minutest constituent 
 parts, as has been demonstrated to me by a variety of circum- 
 stances. Of these let it suffice to mention only this, that in 
 another life the quality of a spirit may be known from a single 
 idea of his thought ; yea. he angels possess a faculty derived 
 from the Lord, by which, un barely looking at any one, they 
 know instantly his nature; — and they are never mistaken. 
 Hence it appears that every distinct idea of man, and every par- 
 ticular affection, even as to its minutest fraction, is an image 
 and effigy of him, that is, that there is something therein which 
 partakes, in a nearer or more remote degree, of all his intellect 
 and of all his will. Thus then are descriljed the direful persua- 
 sions of the antediluvians, consisting (.)f affections of the false, 
 affections of evil or lusts, pleasures, and things cor|)oreal and 
 terrestrial. All these dwell in such ])ersuasions, not only in a 
 general way, but also in their most particular or smallest divi- 
 sions, if they are under the dominion of corporeal and earthly 
 loves. Did man but know the extent of evil contained in every 
 false principle or persuasion, he would be perfectly horrified ; 
 for it is in a degree an image of hell ; if, how^ever, he imbibe 
 falses ignorantly and innocently they are easily removed. 
 
 804, It is added every man^ for the purpose of denoting 
 that these representative types refer to man, this being a general 
 concluding clause, which comprehends all that has been pre- 
 viously stated. Such clauses occur frequently in the Word. 
 
 S05, Every thing in ivhose nostrils was the air of the hreath 
 of lives, means those who were of the Most Ancient Church, 
 and had possessed the breath of lines in their nostrils, ov the 
 life of love and of faith originating therein, as is evident from 
 what was said above, n. 94 — 97. Life was understood amongst 
 the most ancient people by air in the nostrils, or respiration, 
 this being the life of the body corresponding to spiritual things, 
 as the motion of the heart is that life corresponding to what is 
 celestial. As it here treats of those antediluvians M'ho derived 
 hereditarily from their parents seed of a celestial origin, which 
 they extinguished or suffocated, therefore it is here said, every 
 thing in whose nostrils \v as the air ef the breath of lives. In 
 these words also there lies concealed something still more ex- 
 alted, as was hinted at above, n. 97 ; which is, that the man of 
 the Most Ancient Chui^h had internal respiration, consequently 
 respiration which accorded with and resembled that of angels; 
 but of this, by the divine mercy of the Lord, more will be said 
 in the following pages. This respiration was varied according 
 to all the states of their internal man ; biit in process of time,
 
 292 GENESIS. [€i,ap. vii. 
 
 it became so changed amongst succeeding generations, that this 
 last posterity, in whom every thing angelic perished, could nc 
 longer respire with the angelic heaven : this was tlie genuine 
 cause of their extinction ; and hence it is here said that every 
 thing in whose nostrils was the air of the hreath of lives died. 
 After this period internal respiration ceased, and at the same 
 time communication with heaven, and, consequently, heavenly 
 perception and external res])iration succeeded ; but when the 
 Communication with hea^■en ceased, the men of the ancient, or 
 new church, could no longer remain celestial men, like the 
 most ancient people, but they became spirituah Of these, huw- 
 ever, we shall, by the divine mercy of the Lord, subsequently 
 treat more at large. 
 
 806. Hence it now follows, that by all that ivas in the dry 
 [land], are signified those in whom nothing of such life any 
 longer remained ; and their expiring meant that they died: the 
 word dry is here adopted to express that all the life of love and 
 faith was extinguished. To be dry indicates the absence of 
 water, and represents a state in which there is no longer any 
 thing spiritual, much less what is celestial. Tlie persuasion of 
 the false extinguishes, and, as it were, suffocates all that is 
 spiritual and celestial, as any one may know by his own ex- 
 perience, if he but attend to it. Those who have once conceived 
 opinions, be they never so false, abide in them so obstinately, 
 that they are unwilling even to hear any thing contradictory to 
 them, and thus the}^ never suffer themselves to be instructed, 
 even supposing the truth to be set before their eyes. This es- 
 pecially occurs whilst any one is devoted to an erroneous opinion 
 from a notion of its sanctity ; for such persons reject all truth, 
 perverting what they admit, and thus immersing themselves in 
 phantasies. These aj-e they wh(> are here represented by dry 
 [land], on which there is neither water nor grass ; and also in 
 Ezekiel : " I will make the rivers dry, and sell the land into the 
 hands of the wicked, and I will make the land waste, and all 
 that is therein," (xxx. 12 :) to make the 7'ivers dry, denotes the 
 removal of whatever is G}»iritual. And in Jeremiah : " Your 
 land is become dry,'"' (xliv. 22 ;) denoting its being desolate and 
 vastated, so that there was no longer any truth and goodness 
 remaining. 
 
 80T. Verse 23. And he destroyed every substance which 
 was vj nil the faces of the ground, frcrni man even to beast, even 
 to the reptile, and even to the bird of the heavens ', and theyivere 
 d.estroytd from tlte earth y and Noah only remained, and what 
 was with luiix in the ark. He destroyed, every sid)stance, signifies 
 the lusts which originate in self-love ; which was upon the faces 
 of the ground, signifies the posterity of the Most Ancient 
 Church ; from ma/n even to beast, even to the reptile.^ and ei)en fe 
 the bird of the heavensySigni^es, the nature of their evils, vmn
 
 806—811.] GENESIS. 2US 
 
 being that nature itself; the heast, the lusts; t/ie reptile^ pleas- 
 ures; and the hird of the heavens^ the falses thence derived. 
 And therj were destroyed from the earthy is the conclusion, the 
 Most Ancient Church having expired ; and Noah only remained^ 
 and what was with hi/ni hi the ark^ signifies the preservation of 
 those who constituted the new church ; ivhat was with him in 
 the arl% tvjnfying every thing appertaining to the new chui'ch. 
 
 808. Tie destroyed every S'uhstance^ signifies the lusts origi- 
 nating in self-love, as is manifest from these being subsequently 
 described by re})resentatives. Substance is predicated of what- 
 ever belongs to the will, because all things arise, or exist, and 
 subsist in man from the will, this being his very essential sub- 
 stance, or the man himself. The cupidities of the antediluvians 
 had their ground in seli-love. The most universal lusts are two 
 in number ; one grounded in selt-love, and the other in the 
 love of the world, for as man desires nothing but what he lov^es, 
 therefore all cupidities are grounded in love. With these ante- 
 diluvians selflove was prevalent, and consequently its lusts : 
 for they so loved themselves as to suppose themselves gods, 
 being so persuaded of this as to acknowledge no God superior 
 to themselves. 
 
 809. Which was iipon the faces of the ground^ denotes the 
 posterity of the Most Ancient Churcii, as is evident from the 
 signification of ground given above, where it was shown to l)e 
 the church, and consequently whatever belongs to the church ; 
 and as it is here said that every substance was destroyed, v^hich 
 was upon the faces of the ground^ it means that all of the Most 
 Ancient Churcii who were of such a character were destroyed. 
 It is here called ground^ instead of earthy as in the preceding 
 verse (21), in consequence of the church never being predicated 
 of the intellect, but invariably of the will ; for the scientific or 
 rational principle of faith by no means constitutes the church, 
 or the man of the church, these being framed by charity, which 
 l)elongs to the will, from which is derived all that is essential. 
 Thus neither do doctrinals constitute the church, unless both 
 generally and particularly they have relation to charity ; f )r in 
 such case charity is the end, and from the end the nature of the 
 doctrinals is determined as to whether they be of the ciiurch or 
 not. The church of the Lord, like the kingdom of the Loi'd in 
 the heavens, has its ground solely in love and charity. 
 
 810. From inan even to heast^ even to the reptile^ and even to 
 the hird of the heavens^ signifies the nature of their evils ; man 
 denoting that nature itself; heast^ lusts; the reptile., pleasures; 
 and the hird of the Joeavens^ the falses thence derived, as is evi- 
 dent from tlie signification of all those expressions previously 
 given, wherefore we shall not dwell longer on this subject. 
 
 811. A7id they were destroyed from the earthy is the conclu- 
 sion, the Most Ancient Church having expired ; and Noah only
 
 294 GENESIS. [Chap, vii, 
 
 remained^ and what was with him in the uvTe^ signifies the pre- 
 servation of tliose who constituted the new church ; what teas 
 with him in the ark^ being all things appertaining to that churcli, 
 as is so self-evident that it needs no further explication. 
 
 812. Yerse 24. And the icaters were strengthened xijpon the, 
 earth a hundred and fifty days. This is the last term of the 
 Most Ancient Church, « hundred and fifty meaning both a final 
 and a commencing term. 
 
 813. That these words signify the last term of the Most 
 Ancient Church, and a hundred and fifty., a limit which is both 
 last and first, cannot indeed be so well confirmed by citations 
 from the Word, as the more simple numbers which frequently 
 occur. It is, however, deducible from the signification of the 
 number fifteen., — spoken of above, verse 21, — being so few as 
 scarcely to amount to any, and still more from the number 
 a hundred and fifty., being compounded of that number multi- 
 plied by ten.^ which denotes remains. The multiplication of a 
 few, as that of a half\ 'A. fourth., or a tentJi part, diminishes the 
 amount of the product, so that at length it is next to nothing, 
 and consequently represents the end or last term. This number 
 occurs with a similar meaning in the following chapter (viii. 3), 
 where it is said. After the end of the hundred and fifty days., the 
 waters were abated. Numbers in the Word are to be under- 
 stood altogether abstractedly from the sense of the letter, being 
 — as we have previously asserted and demonstrated — inserted 
 only to carry on the historical series which is in the literal sense. 
 Thus, where the number seven occurs, it denotes what is holy, 
 altogether irrespective of the times and measures to which it 
 happens to be joined ; for the angels who perceive the internal 
 sense of the Word, do not know any thing of time and measure, 
 and still less of the number by which it is expressed, and yet 
 they fully understand the word when read l)y man : wherefore, 
 when any number occurs, they form no idea of it as a number., 
 but perceive instead all tJjat it represents. Thus in the present 
 instance, they recognize in the number a hundred and fifty the 
 last term of the Most Ancient Church, and in the following 
 chapter (verse 3), the first commencement of the ancient or new 
 church. 
 
 CONTINUATION RESPECTING THE HELLS. 
 
 or THE HKLL8 OF THOSE WHO HAVE PASSED THEIR LIVES IN HATRED, REVENOE, 
 
 AND CRUELTY. 
 
 814. THOSE who have indidged in mortal halted., and in 
 consequence thereof breathe vengeance, and seek the life of another t
 
 S12— 815.J GENESIS. 296 
 
 are confined in a very deep cadaverous hell^ filled with a horrible 
 stench^ dm'dar to that which arises from dead bodies ; and^ woiy 
 derfal to relate^ they are so delighted vrith the fetor as to prefer 
 it to the most delicious odors. T/ds is owing to their direful 
 natures., and to the pJiantasies thence derived ', for., from this heU 
 such a stench actuallj/ exhales., as tliat when it is opened., tohich 
 is seldom done., and tlien only for a little while., no spirits coax 
 remain in its vicinity., in consequence of the fetor. Some genii, 
 or rather furies., being let out thence., that I might become ac- 
 quainted with their quality., so irfected the surrounding sphere 
 with a poisonous and pestilenti al exhalation., that the spirits about 
 me could, not remain., and my stomach became at the same time so 
 much affected as to occasion vomiting. On manifesting themselves, 
 an infant was fird seen., haoing a not unhandsome countenance, 
 and carrying a concealed dagger., and him they sent to me, bearing 
 in Ids hand a vessel: from these representatives I became aware 
 that their purpose was to commit murder, either by dagger or poi- 
 wn, under an appearance of innocence. Their bodies were bare, 
 and of the blackest hue, and they were presently sent back into 
 their cadaverous hell, when I had an opportunity of observing the 
 mode in which they descended. They proceeded towards the left, 
 in the plane of the left temple, and this to a considerable distance, 
 before' sinking down j and, when they began to fall, they first eiv- 
 tered into afire which now presented itself., then into a fiery smoke., 
 resembling thcd of a furnace, and presently beneath that furnace, 
 and towards its front, to a place where there loere several very 
 dark caverns tending downward. In the way they were con- 
 tinually meditating and contriving mischiefs, without any jJt'ovo- 
 oation, and especially against the innocent : during their descent 
 through the fire, they uttered many lamentations. To distinguish 
 them when sent forth, that it may be known whence they come, 
 and what is their nature, they have a kind of ring, to which are 
 affixed what appear sharp brazen points, winch they p)^" ess loith 
 their hands, and twist about. This mark denotes their quality., 
 and is a token of their being bound. 
 
 815. Those who are so delighted with hcdred and revenge, a,s 
 not to be content with killing the body merely, but who also desire 
 to destroy that soid which the Lord has redeemed, are let down 
 through an eicceedingly dark and narrow passage towards the 
 loioest parts of the earth, to a depth proj)ortioned to the degree of 
 their hatred and revenge, and then they are struck with grievous 
 alarm and horror, and being kej>t at the same time in the lust of 
 vengeance, they descend more cmd more prof oundly as this becomes 
 increased. Afterwards they are sent to a place beneath Gehennah,* 
 where appear terrible serpents, of monstrous size, with large 
 hellies, by whose bites they are tormented. Both the appearand 
 
 * See this place more particularly spoken of n. 825.
 
 296 GENESIS. [Chap. vii. 
 
 of tlifse serjxmts and the pain they produce are as sensibly per- 
 ceived as if they ivere real^for such things are exquisitely felt Ijy 
 spi/its^ being as much suited to their life as corporecd things are 
 to those in the body. In the mean time they live in direfd phtm 
 tasies^ and continue so for ages., 'until tJwy no longer know that they 
 were men • for otherwise the life which they have contracted by 
 repeated indidgence in hatred and revenge cannot be exfmguished. 
 
 816. Siiice there are innuinerabie genera^ and still more 
 numerous species of hatred and revenge., and as no two kinds 
 have precisely a similar hell., it is impossible to give a regular 
 account of each., and I will therefore speak only of those which 1 
 have seen., as in clear day -light., yea., in light still clearer than 
 that of day, biit before the internal sight., because., by the divine 
 tnercy of the Lord., it is gra/nted me to be present with spirits. A 
 certain person came to me., who appeared of noble rank : at his 
 first appr-oach he intimated., by feigned gestures., that he had many 
 things which he was desiroxis to communicate., asking me whether 
 I was a Christian I to which I answered in the a^rmative : he said 
 that he was of the same 7'eligion., and wished to be' alone with me., 
 because he had something to say., which others must not hear ^ but 
 1 replied., that in a spiritual state of existence., people cannot 
 be alone, as men suppose themselves to be in the world, and that 
 many spirits were then present. He, however, came nearer and 
 took his station behind me, towards the back part of the head, 
 when 1 immediately pterceived him to be an assassin; and whilst 
 he was in that situation, I felt, as it were, a stroke throtigh the 
 heart, and soon after another in the brain, such as would have 
 easily killed a man ; but being p)Totected by the Lord, I feared 
 nothing. What art he made use (f I do not know. He, sup>posing 
 that I was dead, said to some other spirits who were present, that 
 he was just come from a man whom he had imirdered, by thus 
 giving him a mortal wotindfrom behind, boasting that he had the 
 art of striking so dexterously, that no one could be aware of it 
 till he fell down dead, and that none woidd imagine but that he 
 wax innocent. From this Ibecame aware that he was lately dead, 
 and had been an assassin in the natural world. TJiepun ishment 
 <f such persons is dreadful ;for after enduring infernal torments 
 for a succession of ages, they at length acquire a most detestable 
 and monstrous countenance, of a ghastly appearance, and more 
 like lurid tow than a face. Thus they pid of every tJi ing liuman., 
 until all who see them become so horrified that thuj are obliged 
 to wander about like wild beasts in dark places. 
 
 817. A certain spirit cam,efrom. an infernal den towards the 
 left, and entering into conversation with me, Lwas enahled toper- 
 C(.ivc that he was a villain. The loickedness he had been guilty of 
 in the world was discovered in the following manner. He was 
 iet down into the lower earth, in a direction a little forward,, 
 a/nd towards the left, to a considerable depth, and there began to
 
 816—819.] GENESIS. 297 
 
 dig a hole in the ground, similar to a grave for the interring of a 
 corpse: hence a suspicion arose t/iat he had committed some act of 
 murder during his Ufe in thehody. Itnmediateltj afterwards there 
 appeared a hier covered with Mack cloth, and presently one rising 
 from the hier cavie to me, and in an affecting tone irformed me 
 that he wa'^ dead, and was of opinion he had heen poisoned by 
 that man, adding that he thought this at the hour of death, hut 
 was still ignorant whether or not his suspicion ivas loell grounded. 
 The wicked sjnrit^ on hearing this, confessed that he ivas guilty 
 of the murder. After confession followed punishment. lie was 
 twice rolled iti the dirty hole which he had dug, until hoth his 
 face and hody were made as hlach as an Egyptian mummy, and 
 thus he was carried on high and presented to the view of spirits 
 and angels, whilst this cry was uttered, " What a devd /" His 
 whole frame then hecame frigid, and he was in this state cast 
 into hell amongst the cold infertuds. 
 
 818. Beneath the hack parts [sub natibus] there is a dread- 
 ful hell, where the inhahltants seem to strike at each other with 
 knives, aiming them, like furies, at each other'' s hreasts / hut at 
 the instant of giving the hlow, the knife is always taken away from 
 them. These are those ivho have horne such violent hatred against 
 others, that they were always hurnlng with a desire to murder 
 them with all cruelty, wJience they had contracted so terrihle a 
 nature. This hell was opened, to the end that I mlghi see the 
 nature of inortal hatred, hut only in a 8m,all degree, on account 
 of their dreadful omeltles. 
 
 819. There is a capacious stagnant lake towards the left in a 
 plane with the lower parts of the hody, whose length is greater 
 than its hreadth. Ahout Its front hank there appear to the nelgJi- 
 horlng inhahltants monsters of serpents such as frequent stagnant 
 lakes, hreathing a pestilent exhalation. On the left hank, a little 
 farther, are those who eat human flesh, and demur each other, 
 [and who are seen] with their teeth sticking in one another''s 
 shoulders. Still towards the left, hut at a greater d''<tance, there 
 are seen great fishes and large seec-monste/:t, which devour men 
 and then vomit them up again. And yet more remotely, or on the 
 <>j>poslte hank, there appear some horribly deform.ed faces, par- 
 ticularly those of old women, running to and fro like mad persons, 
 so monstrous that it is impossihle to descrihe them. On the right 
 hank dwell those who CTuieavor to kill each other with frightful 
 inxtrH;nents of various kinds, according to theterrihle animosities 
 of their hearts : the midst of the lake is everywhere hlack like a 
 hog or norass. Sometimes I have seen spirits hrought to this lake, 
 and on expressing my surprise, have heen informed hy some who 
 came from 1hr>ncc, that those spirits were such as hiad indulged in 
 deadly hatr 1 against tlieir neighhor, which hurst forth as often 
 as occasion offered, and that in this tJiey perceived their greatest 
 delight, nothing helng more agreeable to them than to accuse iheit
 
 GENESIS. [Chap vii 
 
 neiglibor of crimen^' to Iring upon him the penalties of the law^ 
 and even to take away his life^ if undeterredhy the fear of punish- 
 ment. Into snchfwms are men^ dispositions to hatred and cruelty- 
 changed after the life of the hody., the jjhantasies originating in 
 them liaving all the vividness of reality. 
 
 S2U. Those who during their life in the world have practised 
 rohhery., and such as have been pirates., are delighted with fetid 
 a/nd stinking urine above all other liquids., and they appear to 
 themselves to have their habitations tn the midst of thetn., and 
 likewise in stagnant lakes of a disagreeable odor. A certain 
 robber approached me., gnashing his teeth., the noise of which wa» 
 asp)lainly heard as if it Jmd proceeded from a man., an astonish- 
 ing circumstance., since those spirits have no teeth. He confessed 
 that he would rriuch rather live in filthy urinous places^ than 
 amongst the clearest and most limpid waters., for that the smell of 
 urine was his chief delight., and added that he was particularly 
 'pleased to pass his time amidst tubs of this liquid.^ and there to 
 have his abode. 
 
 821. There are some spirits who present outwardly a fair- 
 aspect., and umight life., so that 7ione woidd suspect their integrity. 
 They study by every mdliod to put on such an appearance., for 
 the sake of being advanced to honors., and of enriching themselves 
 without the loss of reputation. Wherefore., what they do., they 
 do covertly., using otliers as instruments for obtaining., by deceit- 
 ful artifices^ the p)roperty of their neiglibors., without any regard 
 to the distress of the families whom they hereby reduce to indi- 
 gence. They would themselves be personal agents in this villa/nyy 
 without any reinorse of conscience., could they ordy escape jjublia 
 notice., and are., of course., equally guilty as if they were so. 
 These are secret robbers., and the kind of hatred peculiar to them 
 is conjoined with haughtiness., greedinexs of gain., unmercifxdness., 
 and deceit. Such persons are in another life desirous cf btina 
 deemed guiltless., insisting that they have done no evil., because tt 
 had never been discovered ^ and in order to clear themselves from 
 every imputation of guilt., they strip off their clothes., and shovy 
 tiiemselves naked., thus testifying their innocence. During their 
 examination., it is clearly evident., both from, their eve7'y expression , 
 and every idea of thought, what sort of spirits they are, although 
 this is unknown to themselves. These spii'its are., in the other life., 
 ready to destroy such of their companions as offend thetn., xoithoui 
 the slightest remorse / they carry 7nor cover in their hands an axe 
 and a hammer., and seem to have another spii'it with them., wlwm 
 they strike as he stoops down., but they are cautious of shedding 
 blood., because they are fearfd of death. It is not in their pjower 
 to cast these instruments out of their hands., although they attempt 
 it with all their might., to prevent the barbarity cf their disposi- 
 tions from being apparent to spirits and angels. They reside ai 
 an intermediate dtstance between the two feet in front.
 
 820—823.] GENESIS. 2y» 
 
 822. There is one kind of hatred towards the neighhor^ which 
 jinds its delight in doing injurun^ and in annoying every orie^ and 
 the more mischief it occastons the hetter is it jjleased. Many of 
 the lowest of the people a/re of this character j hut there are also 
 ■persons of higher rank^ whose disposition isshnilar^ althoughthey 
 are outwardly hetter hehaved^ in consequence of the superiority 
 of their education^ and the apprehension they entertain of legal 
 punishment. After death., the upper 2:)art of the hody of these 
 spirits appears naked., and their hair dishevelled : they annoy one 
 another hy rushing forward and placing the palms of their hands 
 on each othci ^s shoulders., when leaping over their heads., they 
 quickly return to the assault and heat one another grievously. 
 Those who are hetter hehaved., of whom we were last speaking.^ 
 act in a similar manner^ hut to save apypearances., they first salute 
 ea/ih other., and then going round., make their assault hehind., 
 striking with their fists j lohen., however., they see each other in 
 front., they again proffer their salutations., and passing round 
 again make their a^ssault hehind: they are seen at some distance 
 ■'-) the left., in a middle altitude. 
 
 823. Whatever a man 1ms done., or even thought., in the life 
 of the hody., returns successively in the otJier life. When feelings 
 of enmity., hatred^ and deceit recur., the persons against whom 
 they have heen indulged., and whose injury has heen clandestinely 
 contrived., are cdso pjresented., and that immediately., as will., hy 
 the divine inercy of the Lord., he more fully described hereafter. 
 It is., in consequence of a perception of the thoughts of all oeing 
 commwiicated iii the other life., that those entertained against 
 others appe(j(/r openly^ the most lamentable states being induced 
 when the hidden feelings of enmity burst forth. 
 
 With the wicked., all their evil deeds and thoughts thus vividly 
 return ; hut with the good., it is not so, all their states of good- 
 ness., friendship., and love., recurring loith the greatest possihU 
 delight a/nd happiness.
 
 300 GENESIS. [Chap. viiL 
 
 GENESIS. 
 
 CHAPTER THE EIGHTH. 
 
 CONTINUATION RESPECTING THE HELLS. 
 
 or THE HELLS OF THOSE WHO HAVE PASSED THEIR LIVES IN ADULTERIES AXD LASC1V10U8 
 NESS, AND, ALSO, OF THE HELLS OF THE DECEITFUL, AND OF CRAFTY WOMEN. 
 
 824-. UNDER the heel^ of the right foot is the hell inhabitea 
 hy those who have taken delight hoth in cruelty and in adulteries^ 
 therein jyerceiving the greatest satisfaction of their lives. It is a 
 suriyrising circumstance thcdsuch as have been crtiel, during their 
 life in the hody^ have also heen adulter ers above all others ; they 
 ha/ve their ahode in that hell^ where they exercise crruelties hy the 
 most wicked cont/t^ivances. They form to themselves, hy their 
 yhantasies^ vessels and instruments^ like pestles and mortars., 
 such as are employed in hniising ho'hs, with which they bruise 
 and torture whomsoever they can. They also construct broad. 
 axes., similar to those used by executioners^ and a sort <f awl., or 
 auger., with which they criielly torment each other ^ not to me7ition 
 several other direful practices. In that hell are some of the Jews., 
 who formerly treated the Gentiles in so barba/rous a manner j and 
 at this day that hell increases., owing its increase especially to 
 those of the Christian world so called., who have placed their 
 chief delight in adulteries^ these for the most part being also 
 cruel. Sometimes their delight is changed into the stench of 
 human excrement., which., on opening the hell., exhales very abuna- 
 antly ., a7id when perceived in the world of spirits., instantly brings 
 onfaintness., as 1 have exjjerienced. This excrementitious stench 
 by turns p)rev ails and ceases in the hells ^ for it is their delight 
 arising from adulteries which becomes changed into this smell. 
 In process of time., lohen they have passed their appointed period 
 under such circumstances., they are left solitary., and sit in t(yr- 
 ment., becoming like deformed skeletons., although still continui'ng 
 to live. 
 
 825, In the plwne of the soles of the feet., at some distance 
 anteriorly., there is a hell., called Gehennah, inhabited by im, 
 modest women., loko have pilaced their whole delight in adulteries, 
 and who considering them not only lawful., but also reputable., 
 have inveigled the guiltless and innocent to such practices under 
 various assumed appearances of character and credit. There is 
 
 * 'I'he reader is requested to observe, that the author is speaking of the situatioD 
 wf these societies according to their respective correspondt'iice to the human frame
 
 824— 827.J GENESIS. 301 
 
 visible 'hi that hell a kind of fiery appearance^ such as is often 
 seen shining in the air from a great fire ; and it is attended also 
 with heat^ which it was given me to feel hy the loarmth thence 
 comrnicnicatcd to my face / afid a stanch exJuiles thence similar to 
 that arising from hiirnt hones and hair. This hell is sometimes 
 changed into dreadful serpents^ which hite the inhabitants., wlu) 
 desire death., but cannot die. Some of tlie women being liheratrd 
 thence., 'mentioned., on coming to Die., tJtat it is burning hot there., 
 but that when they are allowed to approach any society of good 
 spirits., their heat becomes changed fnto intense cold., and at such 
 times they experience in themselves an alternation of heat and 
 cold., passnig from one extreme to the other., and being thereby 
 miserably tortured. Nevertheless there are intervals during which 
 they are in tJte excitement of their fiery lust / but their states 
 become chanyed in the manner described. 
 
 826. Thtre Jume been some pi^rsons of both sexes from that 
 part of the v^orld called Christbndom., who, during their life in 
 the body ha/ve regarded adulteries as not only lawful., buz tven 
 holy, thus c&nsidering what thci/ have impicmsly denominated 
 community of wives as sacred. 1 observed that these were sent 
 to Gehennah, but lohen they came thither, a change took 'place / 
 the fiery appearance of Gehenna h, lohich is of a redO/iIli cast^ 
 becoming on their arrival whitish, and. it was perceived that they 
 could not agree together. That wicked band was tlierefoie sepa- 
 rated, and conveyed to the region behind, thus, as it were, into 
 another world, inhere they had to he immersed in stagnant lakes, 
 
 ' and tJience passed to a new Gehennah appointed for them. Thei'e 
 was heard in Gehenna! i an indescribable kind of hissing^ the 
 hissing or murmur of Gehennah being duller than that <f the 
 spirits who had defiled holiness by adulteries. 
 
 827. Those who ensnare by pretending a regard for conjugial 
 love, and for love towards children, behaving them. selves in siieh 
 a manner that a. husband has no suspicion but that they are chaste, 
 innocent, and friendly, and who, render these and various other 
 pretences, commit adultery with the greater security, are in a hell 
 beneath the back-parts [sub natibus], amongst the filthiest ex- 
 K.rements, and, because they rank vrith the treacherous, become 
 vcustated to such a degree as to be like mere bones. Such p>ersons 
 do not even know what conscience is. I have conversed with them, 
 and they are surprised that any one shoidd have a conscience, and 
 should say that adulteries are contrary to it. They were informed 
 that it is as imp>ossiblefor siuch unconscientious adulterers to come 
 into heaven as for a fish to live in air, or a bird in ether, because 
 on tlie instant of their approach, they would feel, as it loere, suf- 
 focated, their adulterous delight becoming changed into a most 
 offensive stench ^ and further, thcd they must needs be thrust 
 down into hell, and become finally like bony substances, possess- 
 ing scarcely any vitality, because they have acquired, to themseVoei
 
 302 GENESIS. [Chap, viii, 
 
 a life so wicked, that, on losing it, there remahis almost iiothing 
 of life tmdy h^iman. 
 
 828. Such as desire nothing more than to deflower virgins^ oi 
 those who find their greatest delight in the sjjoils of mrginity^ 
 without regard to marriage or issue, and who, after securing the 
 objects of their lusts, conceive an aversion towards them, and 
 then leave them to jprostitution, suffer the most grievotis lynnish- 
 ment in the other world. For their life here has heen oj}posed to 
 all order, natural, spiritucd, and celestial / a7id not only is it 
 contrary to conjugial love, which in hea/cen is accounted most holy.^ 
 hut also to innocence, which they wound and destroy, hy seducing 
 innocent heings into a course of jyrostitution, who might have heen 
 initiated into conjugial love / for, as is well Tcnown, the fi/rst 
 delights of love introduce virgins to chaste conjugial love, and 
 conjoin the minds of the 'inarried partners ; and since the sancUty 
 of heaven is founded on conjugial love, and 07i innocence, the 
 destroyers of such love must necessarily he interiorly homicides. 
 These persons appear to themselves to he seated on a furious horse, 
 who throws them on high, so that they, to their great terror, faU 
 down seemingly at the peril of their lives. Afterwards they appear 
 to themselves to he under the helly of a furious horse, arid pres- 
 ently to enter through his posteriors into his helly, and then they 
 suddenly fancy that they a/re in the helly of a filthy harlot, who 
 hecomes changed into a great dragon, and there they remain 
 covered up) in torment. This punishment returns many times 
 within a hundred and a thousand years, tmtil they hecome touched 
 with horror at these lusts. I have heen infwmed that the offspring 
 of such parents are worse than other children, in consequence of 
 deriving an hereditary constitution from the father, partaMng of 
 his nature / wherefore children are seldotn horn from similar con- 
 nections, or if they he horii, do not remain long in this life. 
 
 829. Those who indulge in lascivious thoughts during the life 
 of the hody, giving a lascivious tu/rn to what others converse ahout., 
 even when the suhject is Jwly, and continue these practices in 
 tniddle and old age, when they have no natural lasciviousness to 
 plead in excuse, do 7iot desistfrom such thoughts and conversation 
 in another life. Now as in that life their thoughts are com'mii- 
 nicated, and sometimes are turned hefore other spirits into ohscene 
 representations, whereby offence is given, tJiey are punished^ hy 
 being hud in a horizontal position, in the presence of the spirits 
 whom they have offended, and are turned round like a roll with a 
 quick motion from, left to right, then transversely in another posi- 
 tion, OAid afterioards in a third, naked, or half naked, according 
 to the quality of their lasciviousness, until they thus hecome af- 
 fected with sham/i. Tliey are subsequently rolled about hy tJie 
 head and feet transversely, like a hinge, by which resistance and^ 
 at the same time, pain are occasioned ,' for two forces are then 
 in action, one tending roundways and the otlwr backwards, and
 
 828— 830.J GENESIS. 303 
 
 this is attended with a painful sense of tea/n'ing asunder. When 
 this is complded^ iheij have permission granted them to %oithdravs 
 from, the sight of spirits, and then a sense of shame is i^istillcd 
 into them / nevertheless they are still not without temptations to 
 continue the same evil practices, hut, so long as they are m a 
 state of shame and grief, they are careful of yielding to them. 
 This punishment was seen at some distance towards the front. 
 
 There are also hoys, youths, and young men, who, in conse^ 
 quence of the impetuosity of youth, have conceived wicked and 
 pernicious p7'inciples, supposing that wives, and especially such 
 as are young and beautiful, ought not to he confned to their hus- 
 bands, hut to be free to themselves and their like, the husband 
 remaining only as the head of the family, and the educator of 
 the children. These are distinguished in the other life by their 
 boyish tone of voice, and reside at some height hacl&wards. Such 
 amongst them as have confirmed themselves in these principles, 
 and in a practice conformable thereto, are miserably tormented 
 in another world, by having their joints put out and in alter- 
 nately, which is effected by spirits, u)ho have the art to excite in 
 others a phantasy as if they were still in the body, and at the 
 same tirne a sense of bodily pain. By these contortions and re- 
 tortions, and the struggles they make in opposition to them, they 
 are so lacerated as to seem to themselves torn into minute frag- 
 ments, with exceeding great pain / and this punishment is re- 
 peated, until being struck with horror at their principles, they 
 desist from such thoughts. 
 
 830. Those who deceive others by artful dissimulation, making 
 a show of friendliness in the countenance and discourse, whilst 
 they conceal inwardly the poison of treacherous enmity, a/nd thus 
 allure xoitli a design to destroy, are in a hell 'more terrible than 
 that of others, and indeed inore terrible than the hell of mur- 
 derers. They appear to themselves to be living amongst serpents, 
 and the more pernicious their stratagems have been, so much the 
 more dreadful, poisonous, and numerous do the serpents, which 
 encompass and torment them, appear. They know no other than 
 that these serpents are real, inasmuch as they occasion similar 
 pains and torments, which possihly few will believe, although it 
 is a certain fact'. These are they who purposely or with premed- 
 itation exercise deceit, and therein experience the delight of their 
 life. The punishments of the deceitful are various, according to 
 the nature of the deceit of each. In general they are not tolerated 
 in societies, but are expelled / for whatever any spirit thinks is 
 immediately known and perceived by neighboring spirits, and con- 
 sequently every species of deceit is recognized. Hence at length 
 such deceitful spirits sit down in solitude, being expelled from all 
 society, and then they appear with their faces dilated, so as to be 
 four orfi/ve times the breadth of an ordinary face, with a broad 
 fleshy cap.^ of a whitish color ^ upon their heads, like images oj
 
 304 GENESIS. [Chap, viii 
 
 death sitting in torment. There are others who are hy iiaturc 
 deceitful^ hut not with jprenieditation.^ nor clandestinely ^ under a 
 feigned countenance. These are immediately linown., and their 
 thoughts mamfestly jperceived., when they hoast of wishing to 
 appear tciser than others: they have not such a hell as the for- 
 mer. More., however.^ vnll., hy the divine intrcy of the Lord. he. 
 said of the deceitful in a future part of this work. 
 
 831. There are some of the female sex., who have lived in the 
 indulgence of their inclinations., regarding only themselves and the 
 tcorld., and making the all of life and its delight to consist in 
 external decorum., in consequence of tohich they have heen par- 
 ticularly esteemed in polished society. They have thus., hy 
 practice., acquired the talent of insinuating themselves into the 
 good graces of others., hy specious p)ret«'nces and a fair exterior.^ 
 for the purpose of gaining an ascendancy over them; and hence, 
 their life has heen one of siirvulation and deceit. They u^ed to 
 frequent churciies like other peojAe., hut for no other end than to 
 appear upright arid, pious ; heing moreover destitute of conscience., 
 and exceedingly vronc to wickedness and adulteries^ when able to 
 conceal them. Such persons in another life think as they did 
 here., knowing not what conscience is., and making a mock of those 
 who speak of it,' they enter into the affections of others hy a pre- 
 tended honesty., p>iety^ compassion., and innocence., which witli 
 them are the means of deceiving ; and whenever external restraints 
 are removed., they plunge into the most wicked and obscene 2)rac- 
 tices. These are they who., in the other world., he come enchant- 
 resses or sorceresses., of whom there are some denominated sirens., 
 who hecome expert in arts unknown on earth ; and are like sponges., 
 imhihing all wicked artifices, from heing of such a gen ius as readily 
 to ptractise them. The artifices unknown here., which they learn 
 in tlie sp>iritual world., are these. They can speak as if from u 
 different place to that in which they are., the voice heing heard as 
 if p>roceeding fiom good spirits elsewhere. They can he., as it 
 vjere, present with several persons at the same time., thus jjersuad- 
 ing others that they are present everywhei'e., and tliey speak like 
 iteveral together., and in various places at the same moment. They 
 have thejjotoer of averting the infiux from good spirits., yea., even 
 that of angelic spirits., perverting it instantly hy various methods 
 in favor of themselves. They can assutne another'' s likeness hy 
 ideas which they conceive and fashion to themselves ; and can 
 inspire every one with an affectio7ifor them., hy insinuating them- 
 selves into the real state of another''s affection. They can sud- 
 denly withdraw themselves out of sight., and heco'me invisible. 
 They have the power of representing to the view of spirits a bright 
 fiame encompassing the head., and this., which is an angelic token., 
 to several at the same moment. They can feign innocence l>y 
 various methods, even hy rejn'esenting infants whom they kiss ; 
 \hey also excite others., whom they hate., to murder them, becausi
 
 831 .J GE^^ESia. 305 
 
 they are o)nscious of hehig themselves hnrnortal^ and afterwards 
 they accuse tlarii as murderers^ and divulge their crime. From 
 iny ou)n experience., I may state tJiat they Jiaoe stirred, up in my 
 tnetnory lohatever evils I have thought and done., and this by the 
 m,ost cunning contrivances ^ and whilst I have heen asleep., tlitij 
 have discoursed toith others altogether as from me., on sidyjects 
 false and obscene., so that the spirits loho heard it were persuaded 
 it loasfrom ine j not to mention many other things of a similar 
 kind: Their nature is so persuasi've., that no one suspects them., 
 and hence their ideas are not communicated like those of other 
 spirits., for they have eyes 'resembling those ascribed to serpents, 
 seeing every way at once., and having their thoug hts weseni every- 
 where. These sorceresses or sirens are punished grievously., some 
 in Gehennah., others hi a kind of court amongst snakes y some by 
 being., as it were^ torn asunder., and subjected to various collisions., 
 attended with the utmost pain wnd torture. In process of time 
 they are separated from all society., and become like skeletons 
 from head to foot. A continuation of {his suhject is annexed to 
 the end of the chapter. 
 
 CHAPTER VIII. 
 
 1. AXD God remembered Noah, and every wild beast, and 
 every beast which was with him in tlie ark ; and God made a 
 wind to pass over the earth, and the waters assuaged. 
 
 2. The fountains also of the abyss, and the cataracts of heav- 
 en were stopped, and the rain from heaven was restrained. 
 
 3. And the waters receded from off the earth, in going and 
 returning; and after the end of the hundred and lifty days the 
 waters were abated. 
 
 4. x\nd the ark rested in the seventh month, on the seven- 
 teenth day, upon the mountains of Ararat. 
 
 5. And the waters were in going and decreasing until the 
 tenth month ; in the tentlt [month], on the first of the month, 
 the tops of the mountains appeared. 
 
 6. And it came to pass, at the end of forty days, that Noah 
 opened the window of the ark which he had made : 
 
 7. And he sent forth a raven, and it went forth going to and 
 fro, until the waters were dried up from off the earth. 
 
 S. And he sent forth a dove from himself, to see if the waters 
 were abated from off the faces of the ground. 
 
 9. And the dove found no rest for the sole of her foot ; and 
 she returned to him into the ark, because the waters were on
 
 306 GENESIS. [Chap. viii. 
 
 the faces of the whole earth: and he put forth his hand, and 
 took her, and pulled her in unto himself into the ark. 
 
 10. And he stayed yet other seven days ; and he continued 
 to send forth the dove out of the ark ; 
 
 11. And the dove returned to him in the evening time; and, 
 lo, in her mouth was an olive-leaf plucked off; and Noah knew 
 that the waters were abated from off the earth. 
 
 12. And he staj^ed yet other seven days ; and sent forth tin» 
 dove ; and she returned not again unto him any more. 
 
 13. And it came to pass in the six hundredth and first year, 
 in the beginning, in the first of the month, the waters were 
 dried up from oft the earth : and Noah removed the covering of 
 the ark, and he saw, and, behold, the faces of the ground were 
 dry. 
 
 14. In the second month, on the seven and twentieth day ol 
 the month, was the earth dried. 
 
 15. And God spake unto Noah, saying, 
 
 16. Go forth of the ark, thou, and thy wife, and thy sons, 
 and thy sons' wives with thee. 
 
 17. Bring forth with thee every wild beast that is with thee, 
 of all flesh, both of fowl, and of beast, and of every reptile 
 creeping upon the earth ; that they may diftuse themselves over 
 the earth, and be fruitful, and be multiplied upon the earth. 
 
 18. And Noah went forth, and his sons, and his wife, and 
 his sons' wives with him. 
 
 19. Ever}' wild beast, every reptile, and every bird, every 
 thing creeping upon the earth, according to their families, went 
 forth out of the ark. 
 
 20. And Noah builded an altar to Jehovah ; and took ot 
 every clean beast, and of every clean bird, and oft'ered w^iole 
 burnt-ofterings upon the altar. 
 
 21. And Jehovah smelled an odor of rest; and Jehovah 
 said in his heart, I will not again curse the ground any more 
 for man's sake ; for the fashion of man's heart is evil from his 
 youth ; neither will I again smite any more every thing living, 
 H8 I have done. 
 
 22. For during all the days of the earth, seed-time and 
 harvest, and cold and heat, and summer and winter, and day 
 and night, shall not cease.
 
 832— 84C.] GENESIS. 307 
 
 THE CONTENTS. 
 
 832. THE subject in regular order, is the man of the new 
 church, who is called Noah ; and specifically his state after 
 temptation, even to his regeneration, &c. 
 
 833. His first state after temptation, and his fluctuation 
 between the true and the false, until truths begin to appear, is 
 treated of, from verse 1 to 5. 
 
 834. His second state is tripartite ; first, when the truths 
 of faith are not as yet ; afterwards when they are conjoined with 
 charity ; and the last, when the goods of charity shine forth, 
 verse 6 to 14. 
 
 835. His third state, when he begins to act and think from 
 chai-ity, which is the first state of the regenerate, verse 15 to 19. 
 
 836. His fourth state, when he acts and thinks from charit}', 
 which is the second state of the regenerate, verses 20, 21. 
 
 837. Lastly, the new church, raised up in the place of the 
 former, is described, verses 21, 22. 
 
 THE INTEENAL SENSE. 
 
 838. IN the two preceding chapters, the new church called 
 N'oali^ or the man of that church, was treated of; first, as to 
 his preparation to receive faith, and by faith, charity ; next, as 
 to his temptation ; and afterwards as to his protection, when 
 the Most Ancient Church perished. The subject of what here 
 follows, is his state after temptation, which is described exactly 
 in the order in which it was efl'ected, both with him and with 
 all who become regenerate ; for the Word of the Lord is so 
 written, that wherever it speaks of one person, it treats of all 
 men, and of every individual, with a difl'erence according to 
 the disposition of each ; this being the universal sense of the 
 Word. 
 
 839. Verse 1. And God remembered N'oah^ and every wild 
 beast, and every beast, which was with him in the arh ; and God 
 made a wind to jmss over the earth, and the waters assuaged. 
 By God remembered, is signified the end of teni])tation, and 
 the commencement of renovation ; and by Noah, is meant, as 
 oefore, the man of the Ancient Ciiurch. Every wild beast, 
 and every beast which was with him in the a/rk, signifies all that 
 he had ; and God made a wind to pass over the earth, and the 
 waters assuaged, represents the disposal of all things into theii 
 order. 
 
 840. By God remembered is signified the end of temj)tation 
 and the beginning of renovation, as is evident from what pre
 
 308 GENESIS. [Chap. viiL 
 
 cedes and fallows. God's repiembering^ denotes specilically that 
 he is merciful, fur his Teineinbrance is mercy ; and this is es- 
 pecially seen after temptation, because new light then shines 
 forth. So long as temptation continues, man supposes the 
 Lord to be absent, because being disturbed by evil genii, to- 
 such a degree as sometimes to be reduced to a state of despair, 
 he can scarcely believe that any God exists, although the Lord 
 is then more intimately present than he can ever conceive. 
 When, however, temptation ceases, then he receives consola- 
 tion, and begins to believe that the Lord is present ; and this^ 
 being the case here, God is said to remember^ to denote the 
 end of his temptation, and the beginning of his renovation. 
 The word God is here used, and not Jehovah^ because as yet 
 man was in a state antecedent to that of regeneration ; but 
 when he becomes regenerate, then mention is made of Jehova?ty 
 as at the end of this chaptei", verses 20, 21. The reason of 
 this is, because faith was not yet conjoined with charity, for 
 man is first said to be regenerate when he acts from charity. 
 In charity Jehovah is present, but not so in faith prior to its- 
 conjunction with charity. Charity is the very esse and life of 
 man in the other, \yorhl ; and as it is Jehovaii who is esse itself 
 and life itself, so before man is, and lives, Jehovah cannot be 
 said to be with him, but God. 
 
 84L By Noah is signified, as before, the man of the Ancient 
 Church ; and by every wild heast^ and every heast which wa» 
 with him in the ark^ every thing which belonged to him, as is 
 demonstrated from wliat was previously stated respecting Noah^ 
 and the signification of wild heast, and beast. The term ivild 
 heast is taken in a two-fold sense in the Word, denoting hot!) 
 those things in man which are alive, and tliose which are dead. 
 It denotes what is alive, because its correlative in the Hebrew 
 tongue signifies a living thing; and in consequence of the most 
 ancient people, in their humiliation, acknowledging themselves 
 to be as wild beasts, this word became also a type of what is- 
 dead in man. In tiie present passage, by wild beasts are re])- 
 resented both what is alive and what is dead in one complex ; 
 for, as is custonuiry with man after temptation, the living and 
 the dead, or the things of the Lord, and those of man's jpro- 
 prium, appear so conlused that he scarcely knows what is true 
 and good ; tiie Lord then, however, reduces and disposes all 
 things in order, as will be subsequently shown. That a wild 
 beast signifies what is alive in num, niay be seen in the preceding 
 chapter (vii.), verse 1-i, and in the present chaj)ter, verses 17 
 and 19 ; that tiiey also represent things which are dead in man^ 
 is evident from what was observed above res^jecting wild beasts 
 and beasts, n. 45, 46, 142, 143, 246. 
 
 842. By God made a wind to pass over the earth, and the 
 waters assuaged, is signified tlu^ disposal of all things into theii
 
 S41, 842.] GENESIS. 309 
 
 order, as is evident from tlie signification o^ wind in the Word. 
 All spirits, both good and had, are coinjjared and likened to^ 
 wind^ and in the original tongne botii spirits and toinds are ex- 
 pressed by the same word. In temptations — which ai-e here 
 the waters that a^suaged^ as was shown above — evil si)irits cause 
 an inundation, in ct»nsequence of entering by influx in great 
 multitudes with their phantasies, and exciting similar phantasies^ 
 in man ; and when these spirits or their phantasies are dispersed, 
 it is said in the AVord to be done by a wind^ and indeed by an 
 east wind. Every man individually is similarly circumstanced 
 during temptation and when the commotions or waters of temp- 
 tation cease, as man in general, as has been given me to know 
 by repeated experience; for evil spirits in the world of spirits- 
 sometimes associate themselves in troops, and thereby excite 
 disturbances until they are dispersed by other bands of spirita 
 generally coming from the right, consequently from the eastern 
 quarter, who strike such fear and terror into them, that they 
 think of nothing but liow they can escape. Thus those who 
 had associated themselves are dispersed into all quarters, and 
 thereby the societies of spirits formed for evil purposes are dis- 
 solved. The troops of spirits who disperse them are called the 
 cast toind j and there are also innumerable other methods of 
 dis[iersion, denominated east winds., of which, by the divine 
 mercy of the Lord, more will be said hereafter. When evil 
 spirits are thus dispersed, the state of commotion and turlni- 
 lence is succeeded by serenity, or silence, as is also the case 
 with man when tempted ; for during that state he is in the 
 midst of such a band of spirits, but when they are driven away 
 or dispersed, there follows, as it were a calm, which is the com- 
 mencement of the disposal of all things into ordei'. Before re- 
 ducing any thing into a state of order, it is most usual to bring 
 the whole into a kind of confused mass, or chaos as it were, for 
 the purpose of disjoining what do not well cohere together, and 
 when they are disunited, then the Lord disposes them into 
 order. This process may be compared with what is observable 
 in nature, where all things, both in general and particular, are 
 first reduced to a kind of confused mass before being disposed 
 or arranged regularly. Thus, for instance, unless there were 
 storms in the atmosphere, to dissipate whatever is heterogene- 
 ous, the air could never become serene, but would be rendered 
 pestiferous by the accumulation of unwholesome vapors. So 
 in like manner in the human body, unless every part ol' the 
 blood, as well what is heterogeneous as what is homogeneous, 
 did continuously and successively |Jow together into one heart, 
 to be there commingled, there would ensue a latal coagulation 
 of the liquids, which would render it impossible for the par- 
 ticular component parts to be distinctly disposed to their re- 
 spective uses. Thus also it is with man in the course of hii
 
 310 GENESIS. [Chap. viii. 
 
 regeneration. That wind^ and especially that the east wind^ 
 signiiies the dis])ersion of falses and evils, or, what is the same, 
 of evil spirits and genii, and afterwards an arranging into order, 
 is evident from the Word ; as from Isaiah : " Thou shalt dis- 
 perse them, and the wind shall carrv them away, and the whirl- 
 wind shall dissipate them, and thou shalt rejoice in Jehovah, 
 and glory in the Holy One of Isi-ael," (xli. 16.) Here, to dis- 
 perse with wind^ and to dissipate^ as having relation to evils, is 
 used in connection with whirlwind^ when it is said of the regen- 
 erate, they shall rejoice in Jehovah. In David : *•' Lo the kings 
 were assembled, they passed by together. They saw it, and so 
 they marvelled; they were troubled, and hasted away. Fear 
 took hold upon them there, and pain as of a woman in travail. 
 Thou breakest the ships of Tarshish with an east wind^'' (Psalm 
 xlviii. 4 — 7.) In this passage is described the terror and con- 
 fusion occasioned by an east wind., the description being taken 
 from what passes in the world of spirits, which is involved in 
 the internal sense of the Word. In Jeremiah : " He will make 
 their land astonished. I will scatter them as an east wind., before 
 the enemy ; I will regard them with the neck, and not with the 
 faces in tlie day of their calamity," (xviii. 16, 17 :) here in like 
 manner the east wind denotes the dispersion of falses. Similar 
 also was the representation of the east wind by which the Red 
 Sea was dried up, that the children of Israel might pass over, 
 as described in Exodus : " Jehovah caused the Red Sea to go 
 back, by a strong east wind all that night, and made the sea 
 dry, and the waters were divided," (xiv. 21.) The signification 
 of the waters of the Red Sea was similar to that of the waters 
 of the flood in the present passage, as is evident from this con- 
 sideration, that the Egyptians, by whom are represented the 
 wicked, were drowned therein, whilst the children of Israel, 
 who are ty])ical of the regenerate, as Noah is here, passed over. 
 By the Red Sea., as by the flood, is denoted condemnation also, 
 and temptation; consequently by the east wind is signified the 
 dissipation of tlie waters or evils of condemnation, or tempta- 
 tion, as is evident from the song of Moses after they had passed 
 ovei', (Exod. XV. 1 — 19 ;) and fiom Isaiah : " Jehovah shall utterly 
 destroy the tongue of the Egyptian sea, and with his mighty 
 wind shall he shake his hand over the river, and shall smite it 
 in the seven streams, and make men go over dry-shod. And 
 there shall be a highway for the remnant of his people which 
 BhalUbe left from Assyria, like as it was to Israel in the day 
 that he came up out of the land of Egypt," (xi. 15, 16.) Here 
 a highway for the rennnant of the people left from Assyria de- 
 notes a disposing into order. 
 
 8-43. Verse 2. The fountains also of the abyss and the coM- 
 relets of heaven were stopped., and the rain from heaveii was re- 
 nt/rained. These words signify the cessation of temptation ; tht
 
 843— 846.J GENESIS. 311 
 
 fountains of the abyss denoting evils of the will ; the cataracts 
 of the heaven, falses of the understanding; and rain, tempta- 
 tion in general. 
 
 844. From this to the sixth verse it treats of the first state 
 of the man of this church subsequent to temptation ; and what 
 is said in the present verse signifies the cessation of temptation. 
 His temptation, both as to the things of the will and as to 
 those of the understanding, has been previously spoken of; 
 and its termination as to voluntary things is here meant by the 
 fountains of the abyss being stopped ; and its cessation as to the 
 understanding, by the cataracts of heaven being stopped. That 
 these expressions have such a signification, was asserted and 
 demonstrated in the preceding chapter, verse 11 ; and that rain 
 denotes temptation itself was also shown, verse 12, of the same 
 chapter, wherefore there is no need to dwell longer on the 
 subject. 
 
 845. The reason why the fountains of the abyss signify 
 temptation as to the things of the will, and the cataracts of 
 heaven temptation in reference to those of the understanding, 
 is, that it is the will of man which is influenced by hell, and 
 not the intellectual principle, unless it be immersed in lusts 
 which are of the will. Evils, which belong to the will, are 
 what condemn man and sink him down to hell, and falses oid}^ 
 so far as they become conjoined with evils, when one follows 
 the other. This may be proved by numerous instances of those 
 who, being in falses, are yet saved : as is the case with many 
 amongst the gentiles, who have lived in natural charity and in 
 mercy, and with numbers of Christians who have, believed in 
 simplicity of heart. Their ignorance and simplicity are their 
 excuse, because in them there may be innocence ; but it is 
 otherwise with those who have confirmed themselves in falses, 
 and have thus contracted such a life of the false, as to refuse 
 and oppose all truth, since this life must necessarily be vastated 
 before any thing of truth and thereby of good can be insemi- 
 nated. It is, however, still worse with those who from cupid- 
 ity have confirmed themselves in falses, so that falses and lusts 
 constitute one life ; for these are they who sink themselves down 
 into hell. This is the cause of temptation as to voluntary things 
 being signified by the fountains of the abyss, which are the hells, 
 and temptation as to intellectual things by the cataracts of 
 heaven, which are the clouds, from which comes rain. 
 
 846. Verse 3. And the waters receded from off the earth, 
 in going and returning ; and after the end of the hundred and 
 fifty days the waters were abated. By the waters receded front 
 iff the earth, i/i going and returning, are signified fluctuations 
 between the rrue and the false ; and by the waters ahating aftet 
 the &nd of the hundred and fifty days, the cessation of temptations 
 A hundred and fifty days signify here, as above, a terminus
 
 312 GENESIS. [Cha?. viii. 
 
 84:7. Bj the waters receded from off the earthy are signified 
 fluctuations hetiaeen the true and tlie false^ as is evident from 
 the previous statement that the waters of the flood, or inunda- 
 tions, with respect to Noah, denote temptations ; for as it here 
 treats of the first state after temptation, the waters receding 
 in going and returning can represent nothing else than fluctua- 
 tion between truths and falses. The nature of this fluctuation, 
 however, can only be known after man becomes ac(piainted witii 
 the nature of temptation, for such as the temptation is, such i& 
 the fluctuation succeeding to it. When the temptation is celes- 
 tial, then the fluctuation is between good and evil ; when it is 
 spiritual, between the true and the false ; and when it is natural,, 
 the fluctuation is between what agrees with and what is con 
 trary to his natural desires [cupiditates]. There are several 
 kinds of temptations, which in general may be divided into 
 the celestial, spiritual, and natural, and these ought never tu 
 be confounded with each other. Celestial temptations can liave 
 no place except with those who are principled in love towards^ 
 the Lord ; and spiritual with those only who are in charity 
 towards their neighbor. Natural temptations are altogether 
 distinct from these, and are not indeed trul_y temptations, but 
 merely anxieties arising from the assault of natural loves, in 
 consequence of misfortunes, diseases, or a depraved condition 
 of the blood and other fluids of the body. From this short 
 account it may, in some degree, be seen that temptation is 
 anguish and anxiety occasioned by whatever opposes or resists 
 any particular kind of love. Thus with those who are in love 
 towards the Lord, whatever assaults this love produces an in- 
 most torture, which is celestial temptation; also with such as 
 are in love towards the neighbor, or charity, whatever assaults 
 this love occasions torment of conscience, and this is spiritual 
 temptation. With those who are merely natural, what they 
 frequently call temptations, and the pangs of conscience, are 
 not truly so, but only anxieties arising from the assault of their 
 loves, as when they foresee and are sensible of the loss of lionoi-, 
 the good things of the world, reputation, pleasures, bodily life, 
 and the like; nevertheless these tntubles are wont to be pro- 
 ductive of some good. Temptations are moreover experienced 
 b}' such as are principled in natural charity, and consequenily 
 by all kinds of heretics, gentiles, and idolaters, arising from 
 every assault on the life of the faith which they cherish. These 
 Btraitnesses, however, bear only a faint resemblance to spiritual 
 temptations. 
 
 848. Wlien temptation is finished, there is, as it were, a 
 fluctuation, and if tlie tenqjtation was spiritual, it is a fluctua- 
 tion between the true and the false. The necessity of this may 
 appear sufficiently evident from the consideration, that temp 
 tation is the beginning of regeiicration ; and, as all regenera
 
 847—851.] GENESIS. 313 
 
 tioii has lor its end, tliat niati may receive ?.<?i<j lif(^ or rather 
 that he nuiy receive I'ifa^ aiul from being no man, may l^ecome 
 a man, or from dead be made living^ therefore when liis former 
 life, which is merely animal, is destroyed by temptations, he 
 cannot but fluctuate between the true and the false. Truth is 
 of the new life^ falsity of the old ; and unless the former life 
 be destroyed, and this fluctuation take place, it is impossible 
 for any spiritual seed to be sown, because there is no ground 
 When, however, all this is eflected, man scarcely knows what 
 is ti'ue and good, and indeed hardly wiiether there be such a 
 thing as truth in existence. Thus, for example, when reflecting 
 about the goods of charity, or, as they are commonly called, 
 good works, he considers whether he can do them from himself 
 or not, and that in whatever he does from himself there is merit, 
 then he is in such obscurity and darkness, that when informed 
 no one can do good from himself or from propriuni^ and still 
 less can any one possess merit, Init that all good is from the 
 Lord, and all merit is his alone, he can do notliing but express 
 liis astonishment, lie is also similarly circumstanced with respect 
 to all the other truths of faith ; but however great the obscurity 
 and darkness of his mind, it becomes sensibly, altliough gradu- 
 ally enlightened. Regeneration is accurately represented by 
 man's birth as an infant. His life is then of the most ob- 
 scure kind ; he knows almost nothing, and therefore at first re- 
 ceives only general impressions from the various objects around 
 him. These impressions, however, by degrees become more 
 distinct as particular ideas are conveyed, which in their turn 
 become the mediums of those which are still more specific. Thus 
 general notions become illustrated by individual ones, a-nd thus 
 man becomes not only acquainted with the existence of things, 
 but also with their nature and quality. So it is with every one 
 who emerges out of temptation ; and the state of those in an- 
 other life, who having been in falses, become vastated, is also 
 similar. This state is denominated Jiuctuatlon^ and is here de- 
 scribed by the waters receding in going and returning. 
 
 849. Hence then it plainly follows, that by the waters abated 
 at the end of a hundred and fifty days is denoted the cessation 
 of temptations. That a hundred and fifty days signify a ter- 
 minus, is manifest from what was said of this number in the 
 foiegoing chapter, verse 24, consequeJitly it is here the terminus 
 «.»f fluctuation and of a new life. 
 
 850. Verse 4. And the ark rested in the seventh months on 
 the seventeenth day of the months upon the mountains of A rarat 
 The arlc's resting signifies regeneration ; the seventh month what 
 is lioly ; the seventeenth day of the month what is new ; and tlie 
 mountains of Ararat light [lumen]. 
 
 851. The ark^s resting signifies regeneration, as is evident 
 from the fact of the ark representing the man of this church
 
 314 GENESIS. [Chap. viii. 
 
 and all that it contained, whatever appertained to hiin, as has 
 been before repeatedly demonstrated ; when, therefore, the arlc 
 is said to rest it signifies the regeneration of this man. The 
 series of the literal sense indeed may seem to imply that the 
 ark's resting denotes the cessation of the fluctuations succeeding 
 to temptation, spoken of in the preceding verse ; but fluctua- 
 tions which are doubts and obscurities concerning what is true 
 and good, do not cease, but continue for a long time, as will be 
 seen from what follows. Hence it is evident, that there is a 
 continual change of circumstances in the internal sense, and as 
 they are arcana, it may be expedient, for their clearer exposi- 
 tion, to observe, that the spiritual, like the celestial man, after 
 enduring temptations, becomes the rest of the Lord^ and further, 
 that he also becomes the seventh^ not indeed the seventh day^ as 
 the celestial man, but the seventh 'month: concerning the celes- 
 tial man as being the Lord'^s rest^ or the Sabhath^ and the seventh 
 day^ see above, n. 84 — 88. As, however, there is a diiference 
 between the celestial and the spiritual man, the rest of the 
 former is expressed in the original by a word which means the 
 Sabhath, whilst that of the latter is expressed by another term, 
 from which the name Noah^ which properly means rest^ is 
 derived. 
 
 852. The seventh month represents what is holy, as is abund- 
 antly evident from what has been previously stated, n. 84 — 87, 
 395, 716. This holiness corresponds to that spoken of the celes- 
 tial man, (chap. ii. 3,) where it is written that the seventh day 
 was sanctified^ because God rested thereon. 
 
 853. The seventeenth day signifies what is new, as is plain 
 from what was asserted and proved respecting the same number 
 in the preceding chapter, (vii. 11,) n. 765, where it signifies a 
 beginning, and all beginning is new. 
 
 854. The mountains of Ararat signify light [lumen], as is 
 demonstrable from the signification of a mountain.^ which is the 
 good of love and charity, (n. 795,) and from that of Araraty 
 which is ligld., and, indeed, the light of a regenerate person. 
 New lights or the first light of the regenerate, never derives its 
 existence from the knowledges of the truths of faith, but from 
 charity. The truths of faith are like rays of light., love or 
 chaiity being like flame ; and the light of him who is being 
 regenerated does not arise from the truths of faitli, but from 
 charity, the truths of faith being the rays of light thence 
 emitted. Thus it is manifest that the mountains of xlrarat sig- 
 nify such light. This is the first light perceived after temptation, 
 and being the first, it is obscure, and is called lumen., not lux.* 
 
 855. Hence, then, this verse, in the internal sense, evi 
 dentlj^ signifies, that the spiritual 7nan is a holy rest., in conse 
 
 • Iauc is employed by the author to denote tlio liglit of the spiritual man.
 
 «52—857.] GENESIS 315 
 
 quence of being endowed with new intellectual light derived frora 
 charity. These truths are perceived by the angels irx a variety 
 so wondert'ul, and an order so delightful, that could man hut 
 obtain a single such idea, it would open to him thousands and 
 thousands of others in an increasing ratio, of so exalted a char- 
 acter, as to be utterly indescribable. Such is the Word of the 
 Lord in its internal sense throughout, even when it a])pear8 in 
 the letter to be an unpolished historical relation ; as when it is 
 here said, that the ark rested inthe seventh month^ on the seven- 
 teenth day of the month., upon the mountains of Ararat. 
 
 856. Verse 5. And the waters were in going and decreasing 
 until the tenth month • in the tenth \_montK\., on the first of the 
 month., the tops of the mountains ajjjpeared. By the icaters de- 
 creasing is signified tliat falses began to disappear. The tenth 
 montli signifies the ti-uths of remains ; and the tops of the moun- 
 tains appjcaring on the first of the month., the truths of faith 
 which then became visible. 
 
 857. By tlte waters were in going and decreasing is signified 
 that falses began to disappear, as is evident from the words 
 themselves, as well as from wdiat is shown above (verse 3), where 
 it is said, that the waters receded in going and returning. Here, 
 however, it is said, that the loaters were in going and decreasing., 
 and by this, as by the former phrase, is denoted fluctuation 
 between the true and the false, although, in the present instance, 
 the decrease of those fluctuations is represented. Fluctuations 
 exist after temptation, as was observed, in consec^uence of man's 
 ignorance of what is true, but in proportion as they cease, so 
 the light [lux] of truth appears. The reason of this is, that so 
 long as man continues in such a state, the internal man, that 
 is, the Lord by the internal man, cannot operate upon the ex- 
 ternal. Li the internal man are remains., or the afi'ections oi 
 the good and the true spoken of above ; in the external are 
 lusts and the falses thence derived ; and so long as these latter 
 continue unsubdued and unextinguished, the way for goods and 
 \x\)X\\^ from the internal, or more correctly, through the internal 
 from the Lord is closed. Temptations therefore have for their 
 end the subjugation of what is external in man, that they may 
 be thereby rendered obedient to what is internal : as may appear 
 to any one who reflects, that so soon as man's loves are assaulted 
 and broken, — as during misfortunes, sickness, and grief of 
 mind, — his lusts begin to subside, and he at the same time begins 
 to talk piously ; but as soon as he returns to his former state, 
 the external man gets the dominion, and he scarcely thinks at 
 all on such subjects. The like happens at the hour of death, 
 when corporeal things begin to be extinguished ; and hence 
 every one may see what the internal man is, and what the 
 external ; and also the nature of remains., and the mode in which 
 cupidities and pleasures, which are of the external man, hinder
 
 me GENESIS. [Chap, viii 
 
 the Lord's operation by the iuternal. Hence, likewise, the 
 effect of temptations, or of the internal pains denominated the 
 etings of conscience, in rendering the external man obedient to 
 the internal, is evident to all. The obedience of the external 
 man consists solely in this, that the affections of the good and 
 the true are not hindered, resisted, and suffocated by cupidities 
 and the falsities thence originating. The domination of lusts 
 and falsities is here described by the waters which tvere in going 
 and decreasing. 
 
 858. The tenth month signifies the truths of remains., as is 
 manifest from the signification of the juimber ten., which is 
 remains (n. 576), taken in connection with what was said above 
 concerning remains in the internal man. 
 
 859. By the tops of the mountains appearing on the first of 
 the month., are signified the truths of faith, which then begin to 
 be seen, as is proved by the signification of mountains (n. 795), 
 wdiich denote the goods of love and charity. Their summits 
 hegin to he visible when man is regenerated, and gifted with 
 conscience, and thereby with charity ; and he who supposes 
 that he sees the tops of the onoiintains., or the truths of faith, 
 from any other ground than from the goods of love and chai-ity, 
 is altogether deceived ; since without these, Jews and profane 
 Gentiles behold them alike. The tops of the mountains are the 
 first dawnings of light [lux] which appear. 
 
 860. Hence also it may be seen, that all regeneration pro- 
 ceeds from evening to morning, as is stated six times over in the 
 first chapter of Genesis, where the regeneration of man is treated 
 of Evening is here described at verses 2, 3; and morning at 
 verses 4, 5; in the present verse the first dawning of light, or 
 the morning of this state, is described by the tops of the moun- 
 tains appearing. 
 
 861. Vei'se 6. And it came to pjass., at the end of fyrty 
 days., that Noah opened the window of the ark which he had 
 made. By coming to pass at tltt end of forty days., the duration 
 of a former state and the beginning of a subsequent one are 
 rejjresented. NoaKs opening the windoio of the ark which he 
 had made., signifies another state, wlien the truths of faith 
 appeai'ed to him. 
 
 862. By it came to pass at the end of forty days, is signified 
 the duration of a former state, and the commencement of a 
 eubsequent one, as is evident from the signification oi forty., 
 given at n. 730, where the subject being tem})tation, mention 
 IS made both o^ forty days and forty nigJds., to denote its dura 
 tion ; and as it here treats of the state following temptation, 
 foi'ty days are named, but not forty nights. The reason is 
 oecause charity, which in tlie Word is compared to and called 
 day., iiyw begins to apjtear; and as faith which precedes is not 
 as yet so conjoined Mith charity, it is compared to and deno
 
 858— 865.J GENESIS. 317 
 
 minuted nighty as at chap. i. 16, and in utlier })arts of the W*.»rd 
 Faith is also called night in the Word, from the fact of its 
 receiving its light \lux\ from charity, as tlie moon does from the 
 Bun ; and hence faith is compared to and called the moon, and 
 love or charity is likened to and denominated the sun. Fortij 
 days, or the duration which they signify, have res|)ect both to 
 what precedes and to what follows, wherefore it is said, at the 
 end of forty days: thus they denote the duration of the iormei 
 state, and the beffinninu; of that n<uv treated of. Here then 
 commences the description of the second state of the man of 
 this church after temptation. 
 
 863. JVoah's ojjening the window of the ark which he had 
 made^i signifies another state, when the truths of faith appeai'ed 
 to him, as is evident from the last words of the preceding verse, 
 the tops of the mountains ajjpeared, and from their signification. 
 as well as that of a window^ spoken of above, n. 655, as deno- 
 ting the intellectual principle, or the truth of faith, which is the 
 same thing; and likewise from this being the first dawning of 
 light. Concerning the intellectual principle, or the truth of 
 faith, signified by a loindow^ it may be observed here as above, 
 that no truth of faith can possibly exist except it spring from 
 the good of love or charity, as there can be nothing truly intel- 
 lectual, unless it be grounded in the will-principle. If the will 
 be removed, there is no intellectual principle, as has been occa- 
 sionally shown before ; and thus if you remove charity there is 
 no faith ; but since the will of man is mere cupidity, to prevent 
 the immersion of his intellectual principle, or the truth of faith, 
 in his lust, the Lord miraculously ])rovided that the understand- 
 ing should be separated from the will of man, by a certain 
 medium, which is conscience, and in this he implanted charity. 
 Without this miraculous providence no person could have been 
 saved. 
 
 86-1. Verse 7. And he sent forth a raven^ and it went forth^ 
 going to and fro ^ until the waters were dried w]) fro-in off tlie 
 eartli. By sending fort! i a ranen^ and its going to and fro ^ is 
 signified that falsities still occasioned disturbance ; for l>y a raven 
 is meant falsities, and by going to and fro ^ that such was theii 
 state. Until the waters were dried upfront off the earthy denotes 
 the apparent dissipation of falsities. 
 
 865. By sending forth a raven^ and it went forth ^ going to 
 and fro. is denoted tiiat falsities still occasioned distui'bance, as 
 is manifest from the signification of « raven^ and of going forth 
 to and fro. of which more will be said hereafter. In this jtas- 
 sage is described the second state of the regenerating man after 
 temptation, when the truths of faith, like the first dawning of 
 light, began to appear. Such is the nature of this state, that 
 falsities are continually occasioning disturbance, so that it re 
 oembles the morning twiliglit, whilst somewhat of the obscurity
 
 318 GENESIS. [Chap. viii. 
 
 of iiiglit, here signified by a raven^ still remains. Falsities, 
 with the spiritual man, and especially before his regeneration, 
 are like the dense spots of a clond. The reason is, because he 
 can know nothing of the truth of faith, except by what is 
 revealed in the Word, where every thing is stated in a general 
 way ; and general truths are but as the spots of a cloud, fur 
 every single general truth comprehends in it thousands and 
 thousands of particulars, and each particular thousands and 
 thoTisands of individual truths, all general truths being illus- 
 trated by the individual tacts which constitute particulars. These 
 specific truths are never therefore revealed to man, because they 
 are both indescribable and inconceivable, and consequently can 
 neither be acknowledged nor believed in, as being contrary to 
 the fallacies of the senses in which man is born, and which he 
 does not easily permit to be destroyed. It is, however, alto- 
 gether otherwise with the celestial man, who possesses jjercep- 
 tion from the Lord ; for in him particular truths, and the 
 individual facts of which they are composed, are capable of 
 being insinuated. For example, a true marriage is that of one 
 man with one wife ; this is representative of the celestial mar- 
 riage, and is consequently admissive of heavenly happiness, 
 which a marriage of one man with several wives is mst. Now 
 the spiritual man, who knows this to be true from the Word of 
 the Lord, acquiesces in it, and hence admits as a point of con- 
 science, that marriage with more wives than one is a sin, but 
 he knows tio more ; whilst the celestial man perceives a thousand 
 particular truths, confirming the general truth, so that marriage 
 with several wives excites his abhorrence. As the S})iritual man 
 is only acquainted with general truths, and has his conscience 
 formed from tliese, and as the general truths of the Word are 
 accommodated to the fallacies of the senses, it is evident that 
 innumei-able falsities, which cannot be dispersed, will adjoin 
 and insinuate themselves into them ; — it is these falsities which 
 are here signified by the raven which went forth going to and 
 fro. 
 
 866. A raven signifies falsities, as is demonstrable from what 
 was said and shown above concerning Inrds in general, as deno- 
 ting intellectual, rational, and scientific truths, and also their 
 opposites, which are reasonings and falses. Both these are 
 described in the Word by \arious species of hirds / intellectual 
 truths by those which are gentle, beautiful, and clean, and falses 
 by tlie ravenous, ugly, and unclean, varying according to the 
 specific truth or falsity. Gross and dense falsities are typified 
 by owls and ra/cens ', by owls.^ because they live in the darkness 
 of night, and by ravens^ because they are of a black C(-)lor ; ae 
 'n Isaiah : " The owl also, and the ■ raven shall dwell in it," 
 ^xxxi/. 11 ;) speaking of the Jewish Churcli as being the habi- 
 tation of mere falsities, represented by the owl and the raven
 
 860—868.] GENESIS 319 
 
 867. Going to and fro denotes tliat such was their state, as 
 is evident from the nature of the falsities with man, when in 
 his first and second state after temptation, for they then fly 
 about as it were, so as to go forth and return. This is for the 
 reason mentioned above, man at that time being necessarily 
 only in the knowledge of the most general truths, into wliicli 
 there is an influx of the phantasies arising from corporeal, sei- 
 Bnal, and worldly ideas, which are opposed to the truths ol 
 faith. 
 
 868. The drying up of the waters from off the faces of the 
 earth., signifies the apparent dissipation of falsities, as is mani- 
 fest from the state of man when regenerated. It is universally 
 believed in the present day that evils and falsities in man are 
 entirel_y separated and abolished during regeneration, so that 
 when he becomes regenerate, nothing of the evil or falsity 
 remains, but that he is clean and righteous, like one washed 
 and purified with water. This notion is, however, utterly erro- 
 neous ; for not a single evil or falsity can be so shaken off as to 
 be abolished ; but whatever has been hereditarily derived in 
 infancy, or acquired by man's own act and deed, ren^ains ; so 
 that man, notwithstanding his being regenerate, is altogether 
 evil and false, as is vividly perceived by souls after death. The 
 truth of this fact may appear sufiiciently evident from the 
 consideration, that there is nothing good and true in man except 
 from the Lord, and that all evil and falsit}^ are from proprmm., 
 hence that every man, and every spirit, yea, and every angel, 
 if left for a single moment to himself, would rush spontaneously 
 into hell ; wherefore also it is said, in the Word, that the 
 heavens are not jyure. This the angels acknowledge, and who- 
 soever refuses to acknowledge it cannot dwell with them, for it 
 is the mercy of the Lord alone which delivers them ; yea, which 
 draws and keeps them out of hell, lest they should precipitate 
 themselves thither of their own accord. The angels perceive 
 manifestly that they are thus kept by the Lord from falling into 
 hell, and it is also evident in some degree to good spii'its ; but 
 evil spirits, like evil men, do not believe it, although it has been 
 often proved to them experimentally, as will be shown, by the 
 divine mercy of the Lord, in a future part of this work. Since 
 therefore the state of man is such, that not a single evil or 
 falsity can be so entirely separated as to be completely abolished, 
 l)ecause his proper life consists in the evil and the false, the 
 Lord, out of his divine mercy, whilst regenerating man, so 
 overcomes his evils and falses by temptations, that they ap- 
 pear as it were dead, although they are not really so, being 
 only subdued, to prevent their resisting the goods and truths 
 which are from the Lord. At the same time also, the Lord, 
 by means of temptations, confers on man a new faculty of re 
 ceiving goods and truths, by gifting him with ideas and afieo
 
 320 GENESIS. [Chap, viii 
 
 tions of tlie good and the true, to which evils and talses may be 
 bended or turned ; and bj insinuating into his general know- 
 ledges, particulars, and into these single truths, which had been 
 stored up in him, and of which he is altogether ignorant, in 
 consequence of their being interior to the sphere of his capacity 
 and perception. These truths nevertheless are of such a nature 
 thai thej serve as receptacles or vessv^ls into which charity mav 
 be insinuated by the Lord, and by charity, innocence ; and by 
 their admirable arrangement in men, spirits, and angels, they 
 may be made to represent a kind of rainbow, wherefore the 
 rainbow became the sign of the covenant, (chap. ix. 12 — 16,) of 
 which, by the divine mercy of the Lord, we shall speak more 
 particularly in the explanation of that chapter. When man is 
 thus formed, he is said to be regenerate, all his evils and falses 
 still remaining, as well as all his goods and truths. He who is 
 evil, experiences in another life a return of all his evils and 
 falses, altogether as he was in them during the life of the body, 
 and they are then turned into infernal phantasies and punish 
 ments ; but he who is good enjoys the reproduction of all his 
 states of goodness and truth, as friendship, charity, and inno- 
 cence, with their delights and happiness immensely increased 
 and multiplied. This then is what is signified by the drying up 
 of the waters^ which is the apparent dissipation of falsities. 
 
 869. Verse 8. And he sent forth a dove from himself to see 
 if the waters ivere abated from off the faces of the ground. By 
 a dove., the truths and goods of faith in one about to be regen 
 erated are denoted. Sending forth a dove from himnself to see, 
 represents a state of reception as to the truths and goods of 
 faith ; if the waters were abated, refers to opposing falses ; the 
 faces of the ground., are the possessions of the man of the church, 
 the word ground being used because this is the first state when 
 man becomes the church. 
 
 870. By a dove are meant the truths and goods of faith in 
 one about to be regenerated, as is evident from its signification 
 in the Word, and especially from that of the dove which alighted 
 upon Jesus when he was baptized, of which it is thus written 
 in Matthew; "Jesus, when he was baptized, went up sti-aight- 
 way out of the water, and, lo, the heavens were opened unto 
 him, and he saw the spirit of God descending like a dove, and 
 lighting upon him," (iii. 16 ; also Mark i. 9, 10 ; Luke iii. 21, 22 ; 
 John i, 32.) There the dove signifies the holy principle of faith, 
 and baptism,., regeneration ; hence the truth and good of the 
 faith in the new church about to be established, and which were 
 to be received by regeneration from the Lord. The like was 
 represented and im{)lied by the young pigeons or tartle-doves 
 ottered in sacrifice, and as burnt-ofierings, in the Jewish church. 
 (Levit. i. 14, to the end ; cliap. v. 7 — 13; xii. 6 ; xiv. 22, 23- 
 \v. 14,29,30; Numb. vi. 10, 11; Luke ii. 22—24;) as ina^
 
 S69— 872.] GENESIS. 321 
 
 be seen from each of those passages. That they had some such 
 signification must be obvious to every one from this considera- 
 tion alone, that unless they were representative, every injunc- 
 tion respecting them would be void of meaning, and in no 
 respect divine; for the external of the church is of itself inani- 
 mate, but it derives life from what is internal, and what is in- 
 ternal lives from the Lord, A dove in general sigiiiticri thc, 
 Intellectuals of faith, as is evident also from the prophets; as in 
 Jiosea : '' Ephraini also is \i\-t a sillt/ dove without heart: they 
 call to Egypt, they go to Assyria," (vii. 11.) Again : Ephraim 
 •' shall tremble as a bird out of Egypt, and as a dove out of the 
 land of Assyria," (xi. 11 ;) where Ephraim represents the in- 
 telligent; Egypt^ sucli as are skilled in the sciences; Assyria^ 
 those who are rational ; and a dove., all that appertains to the 
 intellectuals of faith : it here also treats of the regeneration of 
 the spiritual church. So in David : " O deliver not the soul of 
 thy turtle-dove to the wild beast," (Psalm Ixxiv. 19 :) the wild 
 heast signifies those who have no charity, and the soul of the 
 turtle-dove., the life of faith. See also what was said and shown 
 above, n. 40 and 776, of birds, as denoting intellectual things, 
 the gentle, beautiful, and clean, being intellectual truths and 
 goods, and the ravenous, deformed, unclean, and useless, their 
 opposite falses, like the raven., which is here opposed to the 
 dove. 
 
 871. His sending forth a dove from himself to see., signifiL^s 
 a state of reception as to the truths and goods of faith, as is 
 evident from the order of the events related, and also from what 
 f;llows when treating of the three states of man's regeneration 
 subsetpient to temptation, denoted by his sending the dove out 
 three times. The present passage proximately implies his ex- 
 ploration : for it is said that he sent forth a dove from himself to 
 see if the waters were abated., that is, whether falsities were still 
 so abundant as to hinder the goods and truths of faith from 
 being received. But the Lord never explores, because he knows 
 all and every thing ; hence in the internal sense these expres- 
 sions do not typify exploration, but a certain state, and here the 
 first state, whilst falses still opposed, as is represented by the 
 words if the vjaters were td}ated. 
 
 872. Tlie faces of the ground represent whatever is with the 
 man of the church, and ground is here mentioned because this 
 is the primary state of man when he becomes a church, as ap- 
 pears from the signification of ground given above, which is the 
 nian of the church, who is called ground when the goods and 
 truths of faith are capable of being sown in him. Before tbat 
 time he is denominated earth., as in the first chapter of Genesis, 
 where earth is predicated of the man before he becomes celes- 
 tial ; but when this takes place, as in the second chapter, then 
 ground and Held are predicated of him : and so it is also in the
 
 322 GENESIS. [Cuxv. viii 
 
 present chapter. From the words earth and g?'oiind alone, their 
 signification in the internal sense may be seen, not only here, 
 but in all other parts of the Word. By ground^ in a universal 
 sense, is meant the church, and hence, as a consequence, the 
 man of the church also; for, as has been previously stated, every 
 individual man of the church is himself a church. 
 
 873. Yerse 9. And the dove found no rest for the sole of 
 her foot ', and she returned to him into the arli.^ because the waters 
 uifve on the faces of the whole earth: and he imt forth his hand 
 and took her and pidled her in unto himself into the ark. By the 
 dove'' s finding no rest for the sole of her foot., is signified that 
 nothing of the good and truth of faith could as yet take root; 
 and h\ her returning to him into the ark., the appearance of 
 goodness and truth as the ofi'spring of faith with him. Because 
 the waters were on the faces of t/te w/iolc ea7'th, sigmlnes that 
 falsities still overfiowed ; his putting forth his hand represents 
 his own ability ; and his taking her., and pulling her in unto 
 himself into the ark., that he did what was good and thought 
 what was true of himself. 
 
 874. Here is described the fii'st state of regeneration of the 
 man of this church after temptation, one which is common to 
 all who become regenerate, in which they imagine they do good 
 and think what is true from themselves, the Lord permitting 
 them so to believe in consequence of the extreme obscurity of 
 their perceptions. In reality, however, all the good they do, 
 and all the truth they think, whilst influenced by such a false 
 idea, is not tlie good and truth of faith ; fur whatsoever a man 
 brings forth from himself camiot be good, since it proceeds 
 from an impure and unclean fountain, whence no good can ever 
 emanate. In such a state men think of their own merit and 
 righteousness, and some are even led to despise others in cura- 
 jmrison with themselves, as the Lord teaches (Luke xviii. 9 — 14), 
 whilst others fall into other errors and evils ; for, in this state, 
 a man's own lusts commingle themselves with what he thinks 
 and dues, wliich thus appears outwardly as if it were good, 
 when yet within it is defiled ; wherefore the good which he then 
 does is not the good of faith. It is similar with regard to the 
 truth which he thinks; so that although it may be most true, 
 whilst he remains \\\ proprium.^ being in itself indeed a truth of 
 faith, still the goud of faith is not in it ; and all truth, in order 
 that it may be the truth of fa.ith, ought to have in it the good of 
 faith from the Lord, when it first becomes both good and true. 
 
 875. Jiy the dowPs finding no rest for the sole of her foot., is 
 meant that nothing of the good and truth of faith could as yet 
 take root, as is evident from a dove's signifying tlie truth of 
 faith, and from 7'est for the sole of the foot., meaning tu take 
 root. The reason why the truth of faith could not take root ie 
 subsequently given, and it was because falsities contimied to
 
 873 -876.] GENESIS. 323 
 
 overflow ; but, how this ha])pened cannot be known, unless the 
 mode in wliich the regeneration of the spiritual man is effected 
 be first understood. AVith this man the knowledges of faith 
 collected from the Word of the Lord, or from doctrinals thence 
 dei'ived — which the Ancient Ciiurch had from what was revealed 
 to the Most Ancient Church — required to be implanted in the 
 memory, that by them his intellectual mind might be instructed. 
 Now, so long as falsities overflow, it is impossible for truths of 
 faith to be inrooted, however they may be sown ; for they re- 
 main on the surface, or in the memory only, nor can the ground 
 be fitted to receive them until, as was before observed, the 
 falsities are so entirely dissipated that they cease to appear. 
 Real ground is prepared in the intellectual mind of this man, 
 and when so prepared, the good of charity is insinuated therein 
 b}^ the Lord ; whence comes the conscience, from which he 
 afterwards acts, or rather from which the Lord produces the 
 good and truth of faith. Thus the Lord distinguishes the in- 
 tellectual things of tliis man from what appertain to his will, 
 so that they are in nowise united ; for, were they united, he 
 must necessarily perish for ever. With the man of the Most 
 Ancient Church, as with the celestial angels, voluntary and in- 
 tellectual things made a one ; but neither with the man of this 
 church, nor with the spiritual man, are they united, although 
 it seems as if the good of charity which he does were from his 
 will, — but this is only an appearance and a fallacy. All the 
 good of charity which he does is of the Lord alone, not by the 
 will, but by conscience ; for were the Lord to leave him to act 
 from his own will in the least degree, instead of good he would 
 do evil from motives of hatred, revenge, and cruelty. So it is 
 also with respect to the truth which the spiritual man thinks 
 and speaks ; for were it not from conscience, and thus from the 
 good of the Lord, he could no more think and speak what is 
 true, than the diabolical crew when they feign themselves angels 
 of light, as is most clearly seen in the other life. Hence the 
 mode in which regeneration is eflected, and the nature of the 
 regeneration of the spiritual man, which consists in a separation 
 of the intellectual from the will principle, by means of con- 
 science, which is formed of the Lord in the understanding, and 
 by virtue of which, whatever he does seems to proceed from 
 his will, notwithstanding it is in reality from the Lord. 
 
 876. By returning to him in the ark^ is i-epresented the ap- 
 pearance of goodness and truth, as the oflspring of faith with 
 him, as is evident from what has been already said, as well as 
 from what is subsequently stated. To return to the arh^ does 
 not, in the internal sense, signify freedom, but to be sent out 
 from the ark, and not to return, as is manifest from what follows, 
 vei-se 12, where it is said, that Jie sent forth the dove^ and shs 
 returned not again unto him any more / also from verses 15 and
 
 324 GENESIS [Chap. viii. 
 
 16, in which it is stated, that, N^oah was commanded to go forth 
 of the arh j and from verse IS, wliere it is said, that he icent 
 fai'th. The ark signifies his state before regeneration ; and, 
 whilst in that state, he was in captivity and prison, blocked up 
 on all sides by evils and tiilses, or by the waters of the tio(jd : 
 wherefore by the dove^'s returning to him, into the arTc^ is sign i tied 
 that goodness and truth, understood by the dove came back 
 again to him. Whatever good a man supposes lie does of him- 
 self, this returns to him.^ because he regards himself, or does \\ 
 that it may be seen before the world, or in the sight of angels, 
 or that he may merit heaven, or be the greatest in heaven, such 
 motives being in the proprium and in every idea thereof, although 
 it appears in its external form to be the good and truth of faith. 
 The genuine good and truth of faith is inwardly good and true, 
 entering by influx from the inmost, that is, through the most 
 interior principles of man from the Lord : but when it is grounded 
 in proprium^ or, merit, then the interiors are defiled and the 
 exteriors appear clean ; like a filthy harlot, with a beautiful 
 countenance; or an Ethiopian, or rather, an Egyptian mummy, 
 clad in a white garment. 
 
 877. Waters on the face i, of the earth signify falsities were 
 still overflowing, as is manifest from the signification of the 
 waters of a floods being falsities, as was shown above; and con- 
 sequently from the very words themselves. 
 
 878. To put forth his hand represents his own ability, and 
 taking her^ and pulling her in to himself into the ark^ that ho 
 did what was good, and thought what was true, from himself, as is 
 demonstrated from the signification of the hand, as denoting 
 power, consequently here, his own proper power ; for to put forth 
 the hand^ take the dove^ and pull her in unto himself^ is to apply 
 and attribute to himself the truth, understood by the dove. By 
 the hofiid is signified ability, power, and confidence, as is demon- 
 strable from many passages in the Word ; as from Isaiah : " I 
 will punish the fruit of the stout heart of the king of Assyria, — 
 for he saith, by the strength of my hand 1 have done it, and by 
 my wisdom, for I am prudent,'' (x. 12, 13 ;) where hand mani- 
 festly denotes man's proper power, to which he attributes what 
 he thinks and does, and which is the cause of his being punished. 
 Again, in the same prophet: "He [Moab] shall spread forth 
 his hahd.s in the midst of them, as he that swimmeth spreadeth 
 forth [///.v hands'] to swim; and he shall bring down their pride, 
 together with the spoils of tlieir hands,'''' (xxv. 11 ;) where th^ 
 hand is self-ability, grounded in inordinate self-consequence, 
 thus in pride. Again, "Their inhabitants were short of hand ^ 
 they were dismayed and confounded," (xxxvii. 27 :) to m short 
 of hand is to be powerless. Again : " Shall the clay say to hira 
 that iashioueth it. What makest thou ? or thy work. He hath 
 QO hands .*" (xlv. 9 :) to have no hands signifies to have no ability.
 
 877, 87rf.] GENESIS. 325 
 
 So in Ezekiel : "The kiii^- shall mourn, and the prince shall be 
 clothed with desolation, and the hands of the people of the land 
 shall be troubled," (vii. 27;) where hands denote powers, Iii 
 Micah : " Woe to them that devise iniquity, and work evil upon 
 their beds ; when the morning is light they practise it, because 
 their hand is their god," (ii. 1 ;) the hand here represents self- 
 ability, in which they confide as in their god. So in Zechariah; 
 "Woe to the idol shepherd that forsaketh the flock! the sword 
 sliall be upon his arm^ and upon the eye of his Tight hand ^ his 
 arim shall be clean dried up, and the eye of his right hand shall 
 be utterly darkened," (xi. 17.) Since hands typify power, 
 therefore man's evils and falses are in all parts of the Word 
 caX\Q(\. wo7'ks of their hands ; evils being from the j>roj?/'ium oi 
 his will, and falses from that of his understanding. That they 
 actually proceed thence, is sufficiently evident from man's pro- 
 priiwi being nothing but evil and the false, as may be seer 
 above, n. 39, 41, l-tl, 150, 154, 210, 215. As in a general 
 sense hands denote pcjwer, tlierefore they are often in the Word 
 attributed to Jehovah or the Lord; and in that case by hands. 
 in the internal sense, is understood omnipotence ; as in Isaiah : 
 "Jehovah, tht/ hand is lifted up," (xxvi. 11;) referring to the 
 divine ability. Again, in the same prophet: " Jehovah shall 
 stretch out his hand, all are consumed," (xxxi. 3;) speaking of 
 the divine power. Again : " Concerning the work of 7ni/ handa 
 command ye me ; — w^y hands have stretched out tlie heavens, 
 and all their host have I commanded," (xlv. 11, 12;) signifying 
 divine power. The regenerate are frequently called, in the 
 Word, "the work of the hands of Jehovah." Again: "My 
 kaiid hath laid the foundation of the earth, and my ?nght hand 
 hath spanned the heavens," (xlviii. 13 ;) where hand and right 
 /ia7i6^ denote omnipotence. Again: "Is my Aa?uZ shortened at 
 all that it cannot redeem, or have I no power to deliver V (1. 2 ;) 
 alluding to the divine power. So in Jeremiah: "Thou hast 
 brought forth thy people Israel out of the land of Egypt with signs 
 and with wonders, and with a strong hand^ and with a stretched- 
 out arni^'' (xxxii. 21 ;) signifying divine power, which, at verse 
 17, is called ^ouJdr, although in this verse hand. It is frequently 
 said, that by " a strong hand, and a stretched-out arin^'' the 
 people of Israel were brouglit forth out of Egypt. In Ezekiel : 
 '• Thus saith the Lord Jehovih : In the day when I chose Israel, 
 and lifted up my hand unto the seed of the house of Jacob, and 
 made myself known unto them in the land of Egypt ; when — 
 / lifted up my hand unto them to bring them forth out of the 
 land of Egypt," (xx. 5, 6, 23.) In Moses also : " Israel saw 
 \\\'iit great hand which Jehovah did upon the Egyptians," (Exod. 
 xiv, 31.) Hence then it is plain that by hand\^ denoted power; 
 yea, so perfectly is it significative of power, that it was even 
 made a representative, as appears from the miracles which were
 
 326 GENESIS. [Chap. viii. 
 
 done in Kgjpt, where Moses was commanded to stretch out his 
 rod or his hand. Thus, for example : " Moses stretched forth 
 his rod., and the Lord rained hail upon the land of Egypt," 
 (Exod. ix. 22.) " Moses stretched forth his hand — and there 
 was a thick darkness," (Exod. x. 22.) " Muses stretched out 
 his hand over the [Red] sea, and the Lord — made the sea dry," 
 (Ex'jd. xiv. 2L) "And Moses stretched forth his hand — and 
 the sea returned," (27.) No one who is at all disposed to think 
 twight, can possibly suppose that there was any power in the 
 hand or rod of Moses ; but as the raising up and extending the 
 hand represented divine power, so it was even made a represent- 
 ative in the Jewish Church. Similar was the representation ot 
 Joshua's stretching out his sjyear.^ concerning which it is written, 
 " Jehovah said unto Joshua, Stretch out the spear that is in 
 thy hand toward Ai, for I will give it into thy hand. And 
 [when] Joshua stretched out the spear that was in his hand — 
 they entered into the city and took it — and Joshua drew not 
 his hand back wherewith he stretched out the spear, until he 
 had utterly destroyed all the inhabitants of Ai," (Joshua viii. 
 IS, 19, 26.) Hence also the nature of the representatives, which 
 constituted the externals of the Jewish Church, is manifest ; 
 and hence it may be seen that the Word contains statements 
 which do not, in their external sense, seem to be representative 
 of the Lord and of his kingdom, as what is here said oi' st7'etch- 
 ing out the hand., and all other circumstances of a similar kind, 
 the true meaning of which cannot be comprehended whilst the 
 mind dwells only in the historical relations of the letter. It 
 appears likewise from this fact, how completely the Jews de- 
 parted from the true understanding of the Word and of the 
 rites of their Church, when they placed all worship in externals, 
 and attributed power to t\\Q rod of 3foses.^ and the spear of Joshua., 
 which yet possessed no more virtue than any other wood ; but as 
 they represented the Lord's Omnipotence, and this was under- 
 stood in heaven, when b}- command they str^etched out the hand 
 or the rod., therefore signs and miracles were effected by them. 
 The same is true in reference to what is written of Moses, that 
 when he was on the top of the hill, and lifted np his hands., 
 Joshua prevailed, but when he let them down the enemy pre- 
 vailed, and therefore that " they stayed up his hands^'' (Exod. 
 xvii. 9, 11, 12.) It is true also of the laying on of hands to 
 consecrate, as was d(jne to the Levites l)y the people, (Numb, 
 viii. 9, 10, 12,) and when Moses appointed Joshua to be his 
 successor, (Numb, xxvii. 18, 23.) that thus power was conferred ; 
 and hence the ceremonies in the present day of inauguration and 
 benediction by the iniposition of hands. The extent to which the 
 hand signified and represented power, may appear from what is 
 written in the Word respecting Uzzali and Jeroboam. Of Uzzah 
 it is said tliat he '"'' put forth to the ark of (itod, and took hold o^
 
 ST9.] GENESIS. 327 
 
 it,"' on which account " he died," (2 Sam. vi. 6, 7.) The arh rep 
 resented the Lord, consequently whatever is holy and celestial ; 
 CJzzaliS laying hold of the ark represented self-derived power, 
 or \iVA\\'''& proprium • and because this is profane, the word liund 
 is not mentioned, althou^li it is understood, lest it should be 
 perceived by the angels that so profane a thing had touched 
 what was holy. (Concerning Jeroboam, we read: "It came to 
 pass, when king Jeroboam heard the saying of the man of God, 
 which had cried against the altar in Bethel, that he put forth 
 his hand from the altar, saying. Lay hold on him. And his 
 Juind which \\e jnit forth against him dried up, so that he could 
 not pull it in again to him. — And he said unto the man of God, 
 Entreat now the faces of Jehovah thy God, and pray for me 
 that my hand may be restored me again. , And the man of God 
 entreated the faces of Jehovah, and the king's hand was restored 
 him again, and became as before," (1 Kings xiii. 4, 6.) Here 
 likewise, by jmtting forth the hand is signified self-ability, or 
 the proprixini^ which is profane. Because he was desirous of 
 violating what was holy, \)\ putting forth his hand against the 
 man of God,, therefore it became dried up y but as he was an 
 idolater, and consequently incapable of profanation, as was 
 before observed, his hand was restored to him. That the hand 
 signifies and represents power, is evident from the representa- 
 tives in the world of spirits, where a certain nahed arm is some- 
 times presented to view, which is so strong, that it appears 
 capable of crushing bones and bruising as it w^ere to nothing 
 their inmost marrow. Hence it excites so much alarm, that 
 all who see it are ready to melt at heart, for it actually possess.es 
 this strength. 
 
 879. Verses 10, 11. And he stayed yet other seven days^ 
 and he continued to send forth the dove out of the arh. Andthe 
 dove returned to him in the evening time^ and lo^ in her mouth 
 loas an olive-leaf plucked off^ and Noah hnew that the waters 
 were abated from of the earth. By he stayed yet other seveii 
 days., is signified the commencement of the second state of 
 regeneration ; for seven days here denote what is holy, because 
 charity is now treated of. By he continued to send forth the 
 dove out of the arh^ is represented a state of reception as to the 
 goods and truths of faith. By the dove's returning to him in the 
 evening thne.^ is meant that the goods and truths of faith began 
 to appear in a very slight degree ; for the evening-time is, as it 
 were, the time of shade previous to the morning. TJie olive- 
 leaf plucked off in her mouth., denotes a very little of the truth 
 of faith, a leaf being truth, tlie olive the good of charity ; plucked 
 off., that the truth of faith is thence derived ; and in her mouth., 
 that it was manifested. By Noah kneio that the waters w&rt 
 abated from off the earth., signifies that it was so, because the
 
 3:^5 GENESIS. [Chap, viii, 
 
 fiiisities which had previousl}" acted as impediments, were now 
 less abundant than before. 
 
 880. By lie stayed as yet seven days, is denoted the com- 
 mencement of the second state oi" regeneration, as is evident 
 from this being tlie description of the period intervening between 
 the first state, — spoken of previonsly at verses 8 and 9, — and 
 the second, here described at verses 10 and 11. In order that 
 all the facts may be connected together historically, this inter- 
 vening period is expressed by its being said that Noah stayed. 
 The nature of the second state of regeneration ma}^ be seen in 
 some degree from what was adduced above respecting the first 
 state, in which the truths of faith could not as yet take root in 
 consequence of being hindered by falsities. The truths of faith 
 tirst become inrootcd, when man begins to acknowledge and 
 believe them, for previously they have not taken root: wliat is 
 heard from the Word and retained in the memory, is merely 
 inseminated, for rooting never commences until man accepts 
 and receives the good of charity. Every truth of faith takes 
 7'oot from the good of faith, that is, from the good of charity; 
 being like a seed cast into the earth in the winter season or 
 whilst it still remains cold, when it lies there indeed, but with- 
 out putting forth roots. As soon, however, as the heat of the 
 sun warms the ground, as occurs at the commencement of spring, 
 then the seed begins iirst to strike root in itself, and afterwards 
 tu shoot it down into the earth. So it is also with spiritual 
 seed ; what is implanted never becomes rooted.^ until it is warmed 
 as it were by the good of charity, when the primary radicle is 
 formed, and this afterwards becomes lengthened. There are 
 three principles in man, which concur and unite together, — 
 the natural, the spiritual, and the celestial. The natural prin- 
 ciple never receives any life except from the spiritual, nor the 
 spiritual but from the celestial, nor the celestial unless from the 
 Lord alone, who is life itsl^lf To give, however, a fuller idea of 
 tlie subject, we must state that the natural principle is the 
 receptacle or vessel into which the spiritual is received ; and the 
 spiritual is the receptacle or recipient vessel into which the celes- 
 t-:d is poured, and thus through the celestial, life from the Lord. 
 Such is the nature of influx. The celestial principle is all the 
 good of faith, and with the spiritual man it is the good of char- 
 ity. The spiritual principle is truth, which never becomes the 
 truth of faith unless there be in it the good of faith, or the 
 good of charity, in which is life itself from the Lord. In order 
 that this may be seen in a clearer point of view, we ma}' observe 
 that it is the natural jtrinciple of man which does the work of 
 charity., either with the hand or the mouth, consequently by 
 the organs of the body ; but this in itself is dead, having no life 
 underived from the spiritual principle ; nor has the spiritual an\
 
 850—883.] GENESIS. 32y 
 
 but wliat it receives from the celestial, which is from the Lord: 
 iieiice it is said to be a good work, since there is nothing good 
 exce])t from the Lord. This being seen, it must l)e manifest to 
 all, that in every work of charity the act itself is nothing but a 
 something material, which derives from the truth of faith it8 
 animating principle ; further, that the truth of faith is only a 
 kind of inanimate something, receiving from the good of faith 
 "whatever it possesses of life; and lastly, that the good of faith 
 derives its life from the Lord alone, who is good itself and lift 
 itself Hence it appears why the celestial angels are not dis- 
 posed to hear of faith, and still less of works, n. 202, since they 
 derive both faith and works from love, making faith to depend 
 upon love, and doing the works of faith from a principle of love ; 
 so that w'ith them both works and faith vanish away, and love 
 alone, with the good thence derived, in which the Lord is, re- 
 mains. Those angels, in consequence of having such celestial 
 ideas, are distinguished from the angels denominated spiritual ; 
 tiieir thought and the language thence derived being far more 
 ineffable than those of the spiritual angels. 
 
 881. The nuinher seven signifies what is holy, the subject 
 here being charity, as is evident from what was said above, n. 
 395, 716. The number seven is here also inserted, in order to 
 give to all the circumstances an historical coherence; iov seven 
 and seven days^ in the internal sense, add nothing but a certain 
 degree of sanctitj-, which this second state derives from the 
 celestial principle, that is, from charity. 
 
 882. Ey continuing to send forth the dove out of the ark^ is 
 denoted a state of reception as to the goods and truths of faith, 
 as is manifest from what was stated when explaining verse 8, 
 where nearly the same words occur, with this difference, how- 
 ever, that he is there said to send forth the dove from Idmself^ 
 in consequence, as is thei'e also mentioned, of his then doing 
 what was true and good from himself^ (jr believing of his own 
 proper power, which is, from himself. 
 
 883. By the dove''s returning to hitn in the evening time., is 
 signified that the goods and truths of faith began by little and 
 iirrle to appear, the evening time being as the twilight antece- 
 de.it to the morning, as is also evident from w'hat was previously 
 sfated when explaining verse 8, as well as from the fact of its 
 here being said to be evening tinu\ concerning which expression 
 see what was observed in the first chapter of Genesis, where it 
 is six times said, thoX, the evening was and the mK)rning was. The 
 Word evening relates to regeneration, and specifically to that 
 state in which the regenerate person is still in obscurity, or 
 when as yet hut little of light is present with him: the morning 
 is described in the subsequent 13th verse, by his removing the 
 covering of the ark, and seeing. Inasmuch as evening signifies 
 the obscui'e light preceding the morning, therefore mention is
 
 330 GE.l^ESIS. [Chap. viii. 
 
 BO often made of it in the Jewish Church. For the same reason 
 
 also they commenced their sabbaths and festivals in the evening ; 
 and Aaron was commanded to light the holv lamp in the evening. 
 (Exod. xxvii. 21.) 
 
 88rt. Bv an olive-leaf plucked off in her month is signifi«"*d 
 some little of the truth of faith » the leaf denoting truth, an 
 olive the good of charity, to be plucked off., tliat the truth (il 
 faith was thence derived, and in her mouth., that it was mani- 
 fested, as is demonstrable from the signification of the olive. 
 and is indeed manifest from the words themselves. That it waa 
 but a little, is evident from the circumstance of its being only a 
 single leaf. 
 
 885. A leaf represents truth, as is proved by the Word 
 throughout. Wherever a man is compared to or called a treey 
 there f'uit denotes the good of charity, and leaves truth thence 
 derived ; as in Ezekiel : " By the river upon the bank thereof, 
 on this side and on that side, shall grow every tree for meat» 
 wdiose leaf s\m\\ not fall, neither shall the fruil thereof be con- 
 sumed ; it shall bring forth new fruit according to its months, 
 because its waters they issued out of the sanctuary, and the 
 fruit thereof shall be for meat, and the leaf thereof for medi- 
 cine," (xlvii. 12 ; see also Rev. xxii. 2.) In this passage a tree 
 signifies the man of the church, in whom is the kingdom of the 
 Lord ; fruit, the good of love and charity ; the leaf truths 
 thence derived, which serve for the instruction and regeneration 
 of mankind, in consequence of which it is said to he for medi- 
 cine. Again, in the same prophet : " Shall he not pull up the 
 roots thereof, and cut off the fruit thereof that it wither? It 
 shall wither in all the p>lucked-off \leaves\ of its germ," (xvii. 9;) 
 sjjeaking of a vine, or of the church vastated, whose fruit, or 
 goodness, and the leaf of its germ plucked off, or truth, thus 
 withers. Also in Jeremiah : " Blessed is the man that trusteth 
 m Jehovah ; — he shall be as a tree planted in the waters ; — his 
 Zea/ shall be g^^een ■ and he shall not be anxious in the year of 
 drought, neither shall he cease from yieldingy^rwtY," (xviii. 7, 8 ;) 
 where the green leaf denotes the truth of faith, and conse- 
 quently faith itself grounded in charity : see also David, (Psalm 
 i. 3.) Again : " There are no grapes on the vine, nor fgs on 
 the fig-tree, and the haf shall fall," (viii. 13 :) grapes on the 
 vine represent spiritual good ; figs on the fig-tree, natural good ; 
 and the leaf which thus falls off', truth ; see also Isaiah xxxiv. 4. 
 Similar is the representation of the fig-tree which Jesus saw, 
 and on which he found nothing but leaves, vvdierefore it was 
 withered, (Matt. xxi. lU; Mark xi. 13, 14, 20.) The Jewish 
 churcli, in which there was no longer any remains of natural 
 good, is here specifically meant by the fi^-tree, and the doc- 
 trinaln of faith, or the truth preserved in it, by the leaues. A 
 vastated church is such, that it knows what is true, but is not
 
 884-~8S6.J GENESIS. 331 
 
 disposed to understand it; and tliose are in a similar state who 
 say that they know what is true, or the truths of faitli, and yet 
 are destitute of the good of charity ; for they are only tiie leaves 
 of a jig-tree^ whicli will become dried up. 
 
 886. An olive signifies the good of charity, as is not only 
 evident from the signification of the olive^ but also from that ol 
 oil in the Word ; for it was the oil of oli/ues^ combined with 
 spices, with which the priests and kings were anointed, and 
 oii'Ve oil was used for the lamps, concerning which see Exod. 
 XXX. 23, 24, and xxvii. 20. The i-eason why olive oil was em- 
 ployed in anointing, and for the lamps, was, because it repre- 
 sented every thing celestial, and consequently all the good ol 
 love and charity ; for oil is the very essential of the tree, and 
 as it were its soul, just as the celestial princijile, or the good ot 
 love and charity, is the essence itself, or the animating prin- 
 ciple of faith ; hence its representative character. That oil 
 denotes the celestial principle, or the good of love and charity, 
 might be confirmed by numerous passages from the Word ; but 
 as it is the olive itself which is here mentioned, we shall only 
 adduce some citations in proof of its signification. Jeremiah 
 writes: "Jehovah called thy name a green olive-tree^ iiiW and 
 of goodly fruit," (xi. 16;) speaking of the Most Ancient or 
 celestial church, which was the foundation of the Jewish ; 
 whence all the representatives of the latter church had reference 
 to things celestial, and by these to the Lord. So in Ilosea : 
 '• His branches shall spread, and his honor shall be as the olive- 
 tree^ and his smell as Lebanon," (xiv. 6 ;) speaking of a church 
 about to be planted, ivhose honor^ as the olive-tree^ is the good 
 of love and charity, and whose odor^ as Lehanon^ is the affec- 
 tion of the truth of faith thence derived, Lebanon l)eing here 
 used for cedars, which signify what is spiritual, or the truths of 
 faith. In Zechariah : " Two olive-trees were by it [the candle- 
 stick], one upon the right side of the bowl, and the other upon 
 the left side thereof — These are the two sons of pure oil stand- 
 ing near the Lord of the whole earth," (iv. 3 — 14.) Here the 
 two olive-trees ty]>ify the celestial and spiritual principles, con- 
 sequently love, which is of the celestial, and charity, which is of 
 the spiritual church ; and they are situated to the right and left 
 of the Lord. The candlestick signifies the Lord, which it rep- 
 resented in the Jewish church, and the lamps celestial things, 
 from which such as are spiritual proceed, as the rays of light, 
 or light itself, from flame. In David: "Thy wife [shall be] as 
 a fruitful vine by the sides of thy house, thy sons as olive plants," 
 (Psalm cxxviii. 3 ;) where the wife as a vine denotes the spirit- 
 ual church, and sons the truths of faith, which are called olive 
 ^la/nts^ as proceeding from the goods of charity. So in Isaiah : 
 ^*Yet gleaning-grapes shall be left in it as the shaking of an 
 olive-tree^ two or three berries in the top of the uppermost
 
 332 GENESIS. [Ckap. viii 
 
 bougli" (xvii. 6 ;) speaking of remains in man, an olive deno- 
 ting celestial remains. In Micali : " Thou shalt tread the olive^ 
 but thou shalt not anoint thee with oil, and sweet wine, but 
 thou slialt not drink wine," (vi. 15:) and in Moses: " Tliou 
 shalt plant vineyards and dress thein, but shalt not drink the 
 wine. — Thou shalt have olive-trees throughout all thy coasts, but 
 thou shalt not anoint thyself with the o//," (Deut. xxviii. 39, 40 ;) 
 ^])eaking of the abundance of doctrinals respecting the goods 
 and truths of faith, which in consequence of their evil nature 
 they had rejected. From these passages it may be seen, that a 
 Zt^<:(/' signifies the truth of faith, and an olive the good of charity ; 
 and that the leaf of the olive ivMch the dove hrougfd in her 
 mouth has a similar meaning, in other words, that there now 
 appeared with the man of the Ancient Chuich some little of the 
 truth of faith derived from the good of charity. 
 
 887. By the waters were ahated from off the eartJi^ is meant 
 that this took place in consequence of the falsities which had 
 hindered the reception of the goods and truths of faith, — not 
 being so great as before, as is demonstrable from the signification 
 of the same expressions given at verse 8. AVith respect to the 
 falsities which had hindered the reception of the goods and truths 
 of taith being less abundant than befoi'e, in this the second state 
 of regeneration, it may be observed, that all the falsities which 
 man has acquired to himself remain with him, so that not one, — 
 as was previously stated, — is entirely abolished ; when, however, 
 man is regenerated, truths are inseminated in him, to which the 
 falses are bended by the Lord, and thus made to appear as if 
 they were utterly shaken ofl:'; and the goods with which he is 
 endowed are also mediums to this end. 
 
 888. Yerse 12. Aoid he stayed yet other seven days; and 
 sent forth the dove., and she returned not again unto him, any 
 more. By staying yet other seven -days., is typified the com- 
 mencement of a third state ; seven days denoting M'hat is holy. 
 By Sending forth the dove., is signified a state of reception as to 
 the goods and truths of faith ; and by the dove^s not returning 
 to him any more., a state of freedom. 
 
 889. He stayed yet other seven days., signifies the commence- 
 ment of a third state, and seven what is holy, as is manifest trom 
 what has been previously observed respecting the second statL-\ 
 where similar expressions occur. 
 
 890. l^y sending forth the dove is meant a state of reception 
 as to the goods and truths of faith, as is also evident from what 
 was said at verse 10, for the words and the sense are the same 
 in both passages, only tiie former treats of the second state, and 
 this of the third. U'lie third state is described by the dove's not 
 returning., by JVoah's removing the covering of the ark., and, 
 lastly, by his going forth of the arh., hecause the faces of tht 
 ground were dry., and the earth was dried.
 
 8S7— 892 1 GENESIS 333 
 
 891. Hence then it follows, that bj tJte dove returned not 
 <igain unto him any more^ is signified a state of liberty, as is 
 plain also from this consideration, that the dove^ or the truth of 
 faith, with the other birds and beasts also, and consequently 
 Noah, were no longer kept in the ark on account of the waters 
 of the flood. So long as he remained in the ark, he was in a 
 state of slavery, or captivity and imprisonment, being tossed 
 about by the waters of the flood, or by falses, and this state, 
 with that of temptation, is described in the preceding chapter, 
 verse 17, by the waters increasing and lifting up the ark from 
 •off the earth ; and at verse 18, by the waters prevailing, and 
 the ark's going upon the faces of the waters. His state of lib- 
 erty is desci'ibed in the followitjg verses, 15 — ^18, of the present 
 chapter, not only by Noah's (joing forth from the ai'Ti\ but also 
 by the proceeding of all that were with him, consetpiently first 
 of all by the passing out of the dove^ that is, of the truth of 
 faith originating in good, for all freedom is derived from the 
 good of faith, that is, from the love of goodness. 
 
 892. When man becomes regenerate, then he first enters 
 upon a state of liberty, being previously in slavery, for he is a 
 slave whilst under the dominion of lusts and falsities, and at 
 liberty when governed by the afl:ecti« vis of the good and the 
 true. How this is, man never perceives, in any degree, so long 
 as he remains in a state of servitude, and he first begins to rec- 
 ognize it when entering on a state of liberty. Whilst he con- 
 tinues a slave — that is, so long as cupidities and falsities have 
 the dominion — he supj)oses himself to be in freedom, but it is 
 a gross falsity, since he is then carried away by the delight of 
 his cupidities, and of the pleasures thence derived — that is, by 
 the deliglit of his loves — and in consequence of this being agree- 
 able to him, he appears to himself to be free. Every one under 
 the guidance of any [)articuhir love, whilst he follows whither- 
 soever it leads him, supposes himself free; but the truth is, he 
 is at such times associated with and carried along, as it were, 
 by a torrent of diabolical spirits, who hurry him away. He 
 imagines this to be a state of the utmost liberty, because he 
 believes, that were he deprived of it, his life would become 
 most miserable and scarcely deserving the name of life ; and 
 he is led into this belief, not merely from his ignorance of the 
 existence of any other life, but also from the fact of his having 
 received an inqjiession on his mind that none can enter into 
 heaven except by miseries, poverty, and a privation of pleasures. 
 This is, however, an erroneous idea, as has been given me to 
 know by much experience, of which, by the divine mercy of 
 the Lord, more will be said hereafter. Man never comes into 
 a state of liberty so as to be under the guidance of the love '.f 
 goodness and truth from the Lord prior to his regeneration. 
 When in this state he is then first enabled to know and perceive
 
 334 GENESIS. [Chap. viii. 
 
 what freedom is, because he then kaows and perceives what life 
 is, and the nature of true delight, and of happiness; fur pre» 
 vious to this he is not even conscious of what is good, sometimes 
 calling that the greatest good which is the greatest evil. When 
 those who are in a state of liberty from the Lord see, and es- 
 peciall}' when thej feel, the life of lusts and falsities, they shrink 
 away from it, as though they saw hell open before their eyes . 
 as, however, the nature of a life of liberty is utterly unknown 
 to the generality of persons, it may be expedient here briefly 
 to state that it consists solely in being led by the Lord. Since, 
 however, there are several obstacles to man's believing that such 
 a life is a life of liberty, arising both from the fact that tempta- 
 tions must be endured in order to obtain deliverance from the 
 dominion of diabolical spirits, and also from man's ignorance 
 of an}^ other delight and good than what is grounded in lusts 
 originating in selfish and worldly loves, and further, from tho 
 false opinion generally conceived in reference to whatever relates 
 to heavenly life; we shall, therefore, by the divine mercy of the 
 Lord, adduce sensible evidences of this truth, in a future part 
 of this work, these being more likely to convince than any rea- 
 sonings on the subject. 
 
 893. Yerse 13. And it came to pass in the six hundredth 
 wild first year^ in the beginning^ in the first of the tnonth^ the 
 waters were dried up from off the earth ; and Noah removed the 
 covering of the arh^ and he saw^ and hehold the faces of the 
 ground were dry. By its coming to pass in the six hundredth 
 and first year., is signified the ultimate terminus, and by in the 
 beginning^ in the first of the month^ the first tei'minus. The 
 waters heing dried up from off the earth., signifies that falsities 
 did not then aj^pear ; Noah's i^emoving the covering of the a/rh^ 
 and seeing.^ represents the light of the truths of faith, which he 
 acknowledged and believed in, when falses had been removed ; 
 and the faces of the ground hehig dried.^ signifies regeneration. 
 
 ]^y it came to pass in the six hundredth and fi/r'st year is sig- 
 nified the ultimate terminus, as is evident from the signification 
 oi six hundred ^\vQn in the preceding chapter, verse 6, n. 737, 
 as denoting a beginning, and, in that particular passage, the 
 beginning of a temptation, the termination of which is here 
 designated by the same immber, after an entire year had passed 
 over, s;. that it came to pass at the end of a year, wherefore 
 also i* is added, that it occurred in the beginnitig, in the first of 
 the nnjidh., by which is denoted the first terminus. Every entire 
 period is marked in the word either by a day., a weeh^ a month., 
 or a year., even although the actual duration of that period is 
 a hundred or a thousand years., as the days mentioned in the 
 Srst cha])ter of Genesis, by which are denoted periods of the 
 regeneratit)n of the man of the Most Ancient Church. A day 
 and a year have no other signification in the internal sense than
 
 893—895.1 GENESIS. 335 
 
 that of time, and since time represents state, tlierefore a year 
 is frequently employed in the Word to denote both time and 
 state; as in Isaiah: "To proclaim the acceptable year of Je- 
 hovah, and the day of vengeance of our God ; to comfort all 
 that mourn," (Ixi. 2 ;) speaking of the Lord's advent. Again, :n 
 the same prophet : "The day of vengeance is in my heart, and 
 the year of my redeemed is come," (Ixiii. 4;) where also both 
 day and year are put for time and state. So in Habakkuk : " 
 Jehovah, revive thy work in the midst of the years^ in the midst 
 of the years make known," (iii. 2 f) where years denote time and 
 state. So in David : " Thou art God himself, and thy yea/rs are 
 not consumed," (Psalm cii. 27 ;) where years signify times, and 
 show that with God time is not. In like manner, in the present 
 passage, a year^ as applied to the flood, refers by no means to 
 any particular year^ but to a period undetermined by any par 
 ticular number of years^ and it denotes at the same time state ; 
 see also above, n. 4S2, 487, 488, 493. 
 
 894. Hence, then, it appears, that by in the heginning^ in 
 thejvrst of the month^ is signified the first terminus. The arcana 
 which are still included in these expressions, are of too recondite 
 a nature to admit of being described further than by stating, that 
 there is no determinate period of man's regeneration in which 
 he may say, I am now j^erfect ; for there are states of evil and 
 of the false in every man without end, not only such as are 
 simple, but also others variously commingled, all of which must, 
 as was previously remarked, be so entirely shaken off as to no 
 longer appear. In some states man may be said to be more per- 
 fect, but in numberless others he is not so : those, however, who 
 are regenerated in the life of the body, and who have lived in 
 liiith towards the Lord and in charity towards their neighbor, 
 are continually being perfected in the othei" life. 
 
 895, By the waters were dried up from off the earth is sig- 
 nified the disappearance of falsities, as is evident from what has 
 been stated ; it signifies specifically that falsities were separated 
 from the voluntary things of the man of this church. The 
 <arth here denotes the will of man, which is nothing but mere 
 Inst, wherefore it is said that the waters were dried up from off 
 the earth. His ground wherein truths are sown, is in the in- 
 tellectual part, as was before observed, and in no degree in the 
 will, which with the spii'itual man is separated from the under- 
 standing, wherefore in the following clause of this verse we 
 read, the faces of the ground were dn^. With the man of the 
 Most Ancient Church there was ground in his will, in which 
 the Lord inseminated goods, in consequence of which he was 
 enabled to know and perceive what was true, or by love to obtain 
 faith ; but were this the case now, man must necessarily perish 
 eternall}^, since his will is altogether corrupt. Hence it may 
 be seen how insemination is eti'ected into the will and under
 
 336 GENESIS. [Chap, viii 
 
 standing of man. The man of the Most Ancient Church had 
 revelations, by which he was initiated from infancy into the 
 pei-ception of goods and trutjis, and as these were inseminated 
 into his will, he had a perception of innumerable others without 
 fresli instruction ; so that from one general truth he became 
 acquainted with particular and individual truths from the Lord, 
 which in tlie present day must be first learned to be known. 
 It is scarcely possible, liowever, now to acquire a thousandth 
 part of the knowledge which they possessed; for the man of the 
 spiritual church knows only what he learns, retaining what he 
 thus knows, and believing it to be true; nay, should he acquire 
 what is false, he is impressed with this also as with the truth ; 
 and since he has no other perception tiian that it is so, he be- 
 comes so thoroughly persuaded as to believe it. Those who 
 have conscience possess in consequence a kind of dictate, wiiich, 
 however, only suggests that such a thing is true, because they 
 have heard and learned it to be so. This forms their conscience, 
 as is manifest from the condition of those who have a conscience 
 of what is false. 
 
 896. By Noah removed the covering of the arh^ and he saw^ 
 is signified the light of the truths of faith, which he acknowl- 
 edged and believed in, on the removal of falses, as is demon- 
 strable from the signification of removing a covering, which is 
 to take away whatever obstructs the light. Inasmuch as the ark 
 denotes the man of the Ancient Church about to become regen- 
 erate, the covering must necessarily typify that wliich prevented 
 him from seeing h.eaven, or the light, whicli was the false ; 
 wherefore on its removal it is said he saw. To see, in the 
 Word, means to understand, and to have faith ; and in the 
 present instance, to acknowledge truths and to have faith in 
 them. It is one thing to know truths, another to acknowledge 
 them, and a third to have faith in tlieni. To hnoio, is the first 
 step towards regenerati()n ; to acknowledge, the second ; and to 
 ho/oe faith, the third. The difi'erence between hnoioing, ac- 
 knowledging, and helievwg, is evident from this circumstance, 
 that the worst of numkind nuiy know, and yet not acknowledge, 
 — as the Jews, and those who by s])ecious reasonings endeavor 
 to desti-oy doctrinal truths. Infidels may also acknowledge, and 
 when in ]>articular states nuiy zealously preach, confirm, and 
 persuade others ; but none can helieve except the faithful. Those 
 who have faith know, acknoiol.edge, and helieve / they are also 
 possessed of charity and conscience ; wherefore faith can be 
 predicated of no one, or, in other words, it cannot be said that 
 any one believes, unless he have also charity and conscience. 
 This then it is to be regenerate. Merely to knovj what relates 
 to faith, is an act of the memory, without the consent of the 
 raticjnal principle ; to acknowledge what is of faith is the assent 
 of the ratioiuil ])rincijile infiueiiced by certain causes, and with
 
 89(], bt)7.] GENESIS. 337 
 
 a view to certain ends; but to have faith is an act of the con- 
 science, or of the Lord operating- by means of the conscience. 
 This is. very evident from the state of men in another life; for 
 those who oidy know what is true, are many of them in hell, 
 as are also some who aeknoivltdge^ because, during their life in 
 the body, they did so, as was stated, only in particular states. 
 When, however, they perceive in the other world the I'eality o* 
 what they preached, declared, and persuaded others, they are 
 much surprised, but acknoioledge it only whilst recollecting that 
 they so preached. All such as have had faith are in heaven. 
 
 897. As it here treats of the regeneration of the man of 
 the Ancient Church, seeing denotes to acknowledge and to have 
 faith. That to see has this signification, is evident from the 
 Word ; as in Isaiah : "■ Ye have not beheld the Maker thereof; 
 neither have seen him that fashioned it long ago," (xxii. 11 ;) 
 speaking of the city of Zion, where, not to see Him that fashioned 
 it long ago., is not to acknowledge, much less to have faith. 
 Again, in the same prophet : " Make the heart of this people 
 fat, and make their ears heavy, and cover their eyes ; lest they 
 see ^oith their eyes., and hear with their ears, and understand 
 with their heart, and be converted and healed," (vi. 10 ;) to see 
 with their eyes is to acknowledge and to have faith. Again : 
 '' The people that walked in darkness have seen a great light^'' 
 (ix. 2.) speaking of tiie gentiles who received faith ; as here, 
 the covering was removed., and they saw. Again : "In that day 
 ehall the deaf hear the words of the book, and the eyes of the 
 hlind shall see out of obscurity, and out of darkness," (xxix. 18 ;) 
 prophesying of the conversion of the gentiles to the faith ; for 
 to see is to receive faith. Again : " Hear, ye deaf, and lool\ ye 
 hlind., that ye iiiay ,§<?<?," (xlii. 18 ;) where to see has a similar 
 signification. So in Ezekiel : " Whu have eyes to see., and see 
 not., wlio have ears to hear and hear not, for they are a rebel- 
 lious house," (xii. 2 ;) in reference to such as have the capacity 
 to understand, acknowledge, and believe, but yet have no in- 
 clination. That to see, signifies to have faith, is manifest from 
 the representation of the Lord by the brazen serpent in the 
 wilderness, on looking upon to hich all were healed', according to 
 what is said in 'Moses : " Make thee a fiery serpent and set it 
 uj)on a pule, and it shall come to pass that every one that is 
 bitten, lohen he shall see it., shall live. — And it came to pass that 
 if a ser})eiit had bitten any man, when he beheld the serpent of 
 brass, he lived," (Numb. xxi. 8, 9.) From this every one may 
 perceive, that to see signifies to believe; for what could it have 
 availed in this instance unless it had been representative of faitJi 
 in the Lord 1 Hence, also, it is evident, that Reuhen., Jacob's 
 first-born, whose name means see a son., denotes faith i.i the 
 internal sense, as may be seen in what was said above concern- 
 ing; the fint-born of the church, n. 352, 367. 
 
 z
 
 338 GENESIS. [Chap. viii. 
 
 898. Ey and hehotd the faces of the ground were dry^ signi- 
 fies regeneration, as is proved by the signification oi gy^ound^ 
 repeatedly given above, which is the man of the church : the 
 faces of the ground a/re said to he dry when falsities are no longer 
 visible. 
 
 899. Yerse 14. In the second tnonth^ on the s&ien and 
 twentieth day of the month^ loas the earth dried. The second 
 month represents every state previous to regeneration ; the seven 
 and twentieth day.^ what is holy; and the earthheing dried., that 
 he was regenerate. These words constitute the termination of 
 all that precedes, and the commencement of what follows. 
 
 900. The second month signifies every state antecedent to 
 regeneration, as is plain from the signification of the number 
 two in the Word. Two means the same as six., that is, the 
 combat and labor preceding regeneration, consequently, in 
 the present passage, every state prior to man's regeneration. 
 Periods of time, as well the greatest as the least, are usually 
 distinguished in the Word by threes or sevens^ and are either 
 denominated days, weeks, months, years, or ages. The numbei's 
 thi^ee and seven are holy, whilst two and six., which precede, are 
 not so, but respectively profane, as was shown above, n. 720. 
 Three and seven are also sacred and inviolable, in consequence 
 of being both predicated of the last judgment, which is to 
 happen on the third or seventh day. The last judgment with 
 every one is the coming of the Lord, both in a general and in 
 a particular sense ; thus the Lord's advent into the world was 
 the last judgment ; it will be the last judgment when he shall 
 come again to glory ; it is the last judgment when he comes to 
 each man individually, and it is so also with every one when he 
 dies. This last judgment is the third and the seventh day, which 
 is sacred to those who have lived well, but contrariwise to such 
 as have lived ill ; wherefore these days are predicated as well ot 
 those who are condemned to death, as of such as are adjudged 
 to life ; and hence signify what is not holy with all who are con- 
 demned to death, and what is holy with those who are adjudged 
 to life. The numbers two or six., which precede, have reference 
 to and denote in a general sense the whole of the antecedent 
 state. This then is the signification of the numbers two and 
 six^ which is specifically determined by each particular subject 
 and thing whereof they are predicated, as may be still more 
 evidently seen from what now follows respecting the number 
 twenty-seven. 
 
 90L The seven a/nd twentieth day., denotes what is holy, as 
 is demonstrable from the fact of its resu''.ting from tiie number 
 three twice multiplied by itself; for three multiplied by itself is 
 nine., and wm<? again multij)!ied by three is twenty -seven., of whicli 
 three is thus the ruling number. Li this way tiie Most Ancient 
 people I'eckoned their numbers, understanding by them tiling*
 
 898-901.] GENESIS. 339 
 
 only. That three ha? the same meaning as seven^ is evident 
 from what was just now observed, and the mystical reason ot 
 it is, that the Lord rose again on the third day, for the Lord's 
 resuriection includes whatever is holy, and the resui-rection ot 
 all. Hence in the Jewish church this number was made repre- 
 sentative, and is in the Word holy, as it is also in heaven, where 
 there are no numbers, but instead of three and seven the general 
 holy idea of the Lord's resurrection and advent. That three 
 and seven represent what is sacred, is p4ain fi'om the following 
 passages in the Word : " He that toucheth the dead l)ody of 
 any man shall l)e unclean seven days. He shall purity himself 
 •with it on the thml day^ and on the seventh day he shall be 
 clean : but if he purity not himself the third day^ then the 
 seventh day he shall not be clean. — Whosoever toucheth one 
 that is slain with a sword — or a dead body, or a bone of a man, 
 or a grave, shall be unclean seven days. — And a clean [person] 
 shall sprinkle upon the unclean on the third day., and on the 
 seventh day ; and on the seventh day he shall purity himself and 
 wash his clothes, and bathe himself in water, and shall be clean 
 at even," (Numb. xix. 11, 12, 16, 19.) These things are repre- 
 sentative, or these externals signify something internal, as is 
 very evident ; as that a person shoidd he unclean who touched a. 
 dead body^ one slain with a sword.^ the hone of a man., or a grave., 
 all of which, in the internal sense, denote what are properly 
 man's own, which are dead and profane ; thus the third and 
 the seventh day are also representative, signifying what is holy, 
 because on them the unclean were purified., and thereby made 
 clean. In like manner it is written of those who returned from 
 the battle against the Midianites : " Abide ye without the fa^np 
 seven days., whosoever hath killed a soul, and whosoever iiatli 
 touched any slain ; purify yourselves — on the thii^d day., and on 
 the seventh day^'' (Numb. xxxi. 19.) If this wei-e a mere ritual 
 only, the third and seventh days not representing and signifying 
 what is holy, or expiation, it would be like something dead, 
 and destitute of motive, or as a cause without an end, or as a 
 something separate from its cause, and this from its end, con- 
 se(|uently as in no degree divine. That the third day was 
 rej)resentative, and thus significative of what is holy, appears 
 evidently from the coming of the Lord on Mount Sinai, con- 
 cerning which it is written, " Jehovah said mto Moses, Go 
 unto the people, and sanctify them to-day and to-morrow, and 
 let them wash their clothes, and be ready against the third day ; 
 for on the third day Jehovah will come doMm in the sight of all 
 the people upon Moimt Sinai," (Exod. xix. 10, 11, also 15, 16.) 
 It was likewise required that Joshua should pass over Jordan 
 on the third day, of which it is thus recorded ; " Joshua com- 
 manded to pass through the host, and commanded the people, 
 eaying, Prepare ye victuals ; for within three days ye shall pass
 
 ;^4u GENESIS. [Chap, vih 
 
 over this Jordan, to »>;o in to possess the land," (Josh. i. 11.) 
 The passing over Jordan represented the introduction of the 
 children of Israel,, or of the reg'enerate, into tlie kingdom ot 
 the L(_»rd ; and Joshua,, who introduced them, on the third day^ 
 the Lord himself. As the third day was holy like the seventh,, 
 it was therefore ordained, that the third year should be the 
 period for taking tithes, when the people were to show them- 
 selves holy by acts of chai'ity, (Dent. xxvi. 12, etc.;) tithes rep- 
 resent remains, which are sacred, because they are of the 
 Lord alone. Jonah's being three days and three flights in the 
 belly of the fish, (Jon. i. 17,) manifestly represented the burial 
 and resurrection of the Lord on the third day, (Matt. xii. -10.) 
 That ?f/^7V6 denotes what is holy, appears also from the pro})hets, 
 from Ilosea : "After tioo days will he revive us, on the third 
 day he will raise us u[), and we shall live in his sight," (vi. 2 ;) 
 where the third day aho manifestly relates to the Lord's advent 
 and resurrection. So in Zechariah : " It shall come to pass in 
 all the land — two parts therein shall be cut off and die, but the 
 tM7'd shall be left therein. And I will bring the third -part 
 through the fire, and will refine them as silver is refined, and 
 will try them as gold is tried," (xiii. 8 ;) where a third part,, or 
 three,, denotes what is holy ; for a third has the same meaning 
 as three,, as has also the third of a third,, as in the j (resent pas- 
 sage, for three is the third of the third of twenty-seven. 
 
 902. By the earth'' s heing dried is signified that he was re- 
 generate, as is evident from what was previously stated con- 
 cerning the drying up of the wcders of the earth and of the faces 
 of the ground,, \-erses 7 and 13. 
 
 H03. Verses 15, 16. And God spake unto Noah,, saying, Go 
 forth of the arA\ thou and thy wife,, and thy so7is,, and thy sons' 
 wives with thee. By God''s speaking to Noali,, is signified the 
 presence of the Lord with the man of this church : go forth of 
 the ark,, liberty ; thou and thy %vife,, the church ; and thy sons,, 
 and thy sons'* wires with thee, trutlis and goods conjoined to the 
 truths whici) he possessed. 
 
 90-1. By God's speakitig to JVoah is signified the i)resence of 
 the Lord wnth the man of the church, as is manifest from the 
 internal sense of the Word. The Lord speaks with every man; 
 for whatever is good and true, which a man walls and thinks, is 
 from the Lord. There are with every man at least two evil 
 spirits, and two angels, the former exciting his evils, and the 
 latter inspiring him with goods and truths, all the goodness and 
 truth which they inspire being from the Lord. Thus the Lord 
 conrinually speaks with man, although altogether diversely with 
 dift'erent men : to such as sufi:er themselves to be led away by 
 evil spirits, the Lord speaks as thougn ne were absent, or at 
 a distance, so that he can be scarcely said to speak ; but to such 
 as are led of him he addresses himself more nearly, as must be
 
 902—905.] GENESIS. 341 
 
 sufficiently evident on reflectnig that no one can possibly think 
 any thing good and true except from the Lord. The presence 
 of the Lord is according to the state of neig]d)orly love, and 
 of faith, in which man is })rincipled ; for he dwells in neigh- 
 bor!) love, because iie is in all good, but not in faith, as it is 
 called, without love, for faitii without love and charity is a 
 something separate or disjoined. Wherever there is conjunc- 
 tion, there must be a conjoining medium, which is love and 
 charity alone; as may appear to every one from this considera- 
 ti(jn, that the Lord is merciful to all, loving all, and desiring 
 to make them eternally luippy ; wdiosoever, therefore, is not 
 principled in such love, as to be merciful towards others, loving 
 them, and desiring to make them happy, cannot be conjoined 
 to the Lord, because of his dissimilitude, and of his utter des- 
 titution of the image of the Lord. For a man tQ look upon 
 the Lord by faith, as they term it, and to hate his neighbor, 
 is not only to stand at a distance from him, but also to have an 
 infernal gulf between them, into which he would fall were he 
 to approach more nearly ; for hatred against the neighbor is 
 the infernal gulf which is interposed. The i)resence of the Lord 
 with man lirst exists when he loves his neighbor ; for the Lord 
 is in love, and so far as man is in love the Lord is present with 
 him ; and in the degree in which the Lord is present, lie speaks 
 with man. Man knows no other but that he thinks from him- 
 self, whereas he has not a single idea, nor even a particle of an 
 idea, of thought which is self-derived ; for whatever is evil and 
 false he receives by means of evil spirits from hell, and all that 
 is good and true by means of angels from the Lord. Such is 
 the nature of influx, and hence he derives his life, and the in- 
 tercourse between his soul and his body. From what has been 
 said, the signification o^ God's speaking to Noah may be gathered. 
 There is a diiference of meaning between his saying to any one, 
 (Gen. i. 29 ; iii. 13, l-t, 17 ; iv. 6, 9, 15 ; vi. 13 ; vii. 1,) and his 
 sneaking to any one; and by his speahing to Noali^ is lieiie sig- 
 nified to be present with him, the subject treated of being the 
 regenerate man who is gifted with charity. 
 
 905. By going fo7'th of the arh is denoted liberty, as is evi- 
 dent from what has been previously observed, as well as from the 
 series of the circumstances related in the context. So long as 
 Noah remained in the ark, encompassed by the waters of the 
 flood, he was in captivity, that is, he was tossed about by evils 
 and falses, or by evil spirits, who gave rise to the combat of 
 temptation ; whence it follows that to go forth of the arh signifies 
 to be at liberty. The presence of the Lord implies liberty, the 
 one being a consequence of the other ; for the more intimately 
 the Lord is present, so much the freer is man ; that is, in pro* 
 portion as he is principled in the love of the good and the true, 
 he acts freely. Such is the nature of the Lord's influx by mean»
 
 U2 GENESIS. [Chap. viii. 
 
 of angels ; but, on the other hand, the influx of hell is effected 
 bv means of evil spirits, and is attended with the violence and 
 impetuosity of domination, their ruling desire being to subdue 
 man to such a degree, that he may be as nothing and themselves 
 as all in all, and then he becomes one of them, yet scarcely 
 even this, being as a nobody in their eyes. Hence, when the 
 Lord delivers man from their yoke and dominion, there arises 
 a combat ; but when he is liberated, or, in other words, regen- 
 erated, then he is so gently led by angels from the Lord, that 
 ther< is not the least appearance of bondage or authority, since 
 he IS led by what is most delightful and happy, and is loved 
 and esteemed ; as the Lord teaches in Matthew, where he says, 
 " My yoke is easy and my burden is liglit," (xi. 30.) That it 
 is directly contrary with the evil spirits, by whom, as was ob- 
 served, man is regarded as a nothing, and who, w^ere it in their 
 power, would torment him every moment, has been given me 
 to know by much experience, of which, by the divine mercy ot 
 the Lord, more will be said hereafter. 
 
 906. By thou and thy wife^ the church is signified — as is 
 also demonstral)le from the series of the events related — and by 
 thy sons arid thy sons'' wives with thee^ truths and goods con- 
 joined to the truths which he possessed. Thou signifies the 
 man of the church as is evident; and wife the church, son.i 
 truths, and sons'* wives goods conjoined to truths, as was abun- 
 dantl)^ shown above, wherefore it is unnecessary to detain our- 
 selves by going into tlie proofs. 
 
 907. Yerse IT. Bring forth lolth thee every wild heast that 
 is with thee of all fesh, both of fowl ^ and of heast^ and of every 
 reptile creeping upon the earth / that they may diffuse themselves 
 over the earthy and he fruitful and he multiplied upon the earth. 
 JEvery wild heast that is with thee of all fleshy signifies whatever 
 was vivified in the man of this church : fowls are here, as before, 
 his intellectual, and the heast his voluntary things, both belong- 
 ing to the internal man. Every reptile creepjing upon the earth 
 represents tlie corresponding things of the external man ; their 
 heing hrought forth with him denotes their liberation ; and their 
 diffusing themselves over the earthy the operation of the internal 
 man upon the external. To he fruitful signifies the increase ot 
 good ; to multiply^ the increase of truth ; and upon the earth is 
 in tlie exteriuU num. 
 
 908. J3y every wild heast that is with thee of all flesh, is 
 meant all that was vivified in the man of the church, as is de- 
 monstrable from this consideration, that wild heast is predicated 
 of Noah, or the man of the church now become regenerate, 
 and plainly refers to the fowl, heast, and creeping reptile, sub- 
 sequently mentioned : for it is said. Every wild heast which is 
 with thee of all flesh, hoth. of fowl, and of heast, and of every 
 reptile creeping upon the earth. The term wild heast, in i\w
 
 900-908.] GENESIS. 343 
 
 original language, properly denotes life, or what is alive, but in 
 the Word it not only means what is alive, but also what is as it 
 were not alive, or a wild heast ; w^ierefore unless a person is 
 acquainted with the internal sense of the Word, he is sometimes 
 unable to discover its signification. The reason of this double 
 meaning is, that the man of the Most Ancient Church, when 
 humiliating himself before the Lord, acknowledged his destitu- 
 tion of life and unworthiness to be ranked even with the heasts^ 
 being a mere wild heast^ fur they were aware that such is man 
 considered as to himself, or his proprium. Hence this same 
 expression denotes both what is alive, and also a wild heast. 
 That it signifies what is alive^ is evident from David : " Thy 
 wild heast shall dwell therein [the inheritance of God] ; Thou, 
 O God, hast prepared of thy goodness for the poor," (Psalm 
 Ixviii. 10 ;) where by the loild heast dwelling in the inheritance 
 of God. nothing else is understood but the regenerate man, con- 
 sequently what is alive in him, as in the present passage. Again : 
 " Every wild heast of the forest is mine, the beasts upon a thou- 
 sand mountains ; I have known every bird of the mountains, 
 and the wild heast of my field is with me," (Psalm 1. 10, 11 ;) 
 where the wild heast of the field is with me^ or with God, also 
 represents the regenerate man, thus what is vivified in him. 
 So in Ezekiel : " AH the fowls of heaven made their nests in 
 his boughs, and under his branches did every wild heast of the 
 field bring forth," (xxxi. 6;) speaking of the implantation of 
 the spiritual church, consequently of the vital principles of the 
 man of that church. In Hosea : '' I will make a covenant for 
 them with the wild heast of the field.^ and with the fowl of the 
 heavens," (ii. 18 ;) speaking of those about to be regenerated, 
 and with whom a covenant was to be made. Nay, so perfectly 
 does a wild heast signify what possesses life, that the cherubims, 
 or angels, which appeared to Ezekiel, are called the four living 
 creatures, (Ezek. i. 5, 13, 14, 15, 19 ; x. 15.) That wild heast^ 
 in an opposite sense, is used in the Word to express what is not 
 alive, or a savage beast, is evident from numerous passages ; 
 as from David : " O deliver not the soul of thy turtle-dove to 
 the loiUl heast,''^ (Psalm Ixxiv. 19.) And from Zephaniah : 
 " How is she [the city] become a desolation, a place for the 
 wild heast to lie down in," (ii. 15.) And in Ezekiel: "They 
 shall no more be a prey to the heathen, neither shall the vjild 
 beast of the land devour them," (xxxiv, 28.) Again : " Upon 
 his ruin shall every fowl of the heavens dwell, and every heast 
 of the field shall be upon his branches," (xxxi. 13.) And in 
 Hosea : " There will I devour them like a lion, the wild heast of 
 the field shall tear them," (xiii. 8.) Again, in Ezekiel: "I 
 have given rliee for meat to the wild heast of the earthy and to 
 the fowl of the heavens," (xxix. 5 ;) which is a phrase that often 
 occurs. In consequence of the Jews abiding in the literal sense
 
 344 GENESIS. [Chap, viii 
 
 onl}', understanding by wild heast^ wild beast, and by hird^ bird, 
 and having no inclination to know, much less to acknowledge, 
 the interior contents of the Word, so as to be instructed thereb}-, 
 they became so cruel, and such wild beasts^ that tliey perceived 
 delight, after slaying their enemies in battle, in leaving them 
 unburied and exposing them to be devoured by birds and wild 
 beasts: whence we may perceive what a wild beast man is. 
 
 909. Foiols denote the intellectual, and beasts the voluntarv 
 things belonging to his internal man, and every reptile creeping 
 upon the earthy what corresponds to these in his external man, 
 as is proved by the signification oi' fowls^ n. 40 and 776, and of 
 beasts, n. 45, 46, 142, 143, and 246, given above ; for the rep- 
 tile creeping refers, in the present passage, both to fowls, or 
 intellectual things, and to beasts, or those of the will. The 
 Most Ancient People called sensual things and corporeal pleas- 
 ures reptiles creeping, because they are just like reptiles creeping 
 upon the earth', they also com])ared man's body to the earth, oi 
 ground, nay, even so denominated it, as in the present instance, 
 where by the earth the external man alone is signified. 
 
 911. The reptile creeping signifies the corresponding faculties 
 of the external man, because the externals of the regenerate^ 
 man correspond witli his internals, that is, show themselves ob- 
 sequious thereto. Exteriuxls are reduced to submission when 
 man is regenerated, for he then becomes an image of heaven;, 
 previously, however, to his regeneration, externals rule over in- 
 ternals, and then he is an image of hell. Order consists in 
 celestial things regulating such as are spiritual, and by them 
 those whicli are natui-al, and lastly by the natural such as are 
 corporeal ; but when corporeal and natural considerations pre- 
 dominate over those which are spiritual and celestial, order is 
 destroyed, and man becomes an image of hell. Hence the 
 Lord, by regeneration, restores man to order, and thus produces 
 an inuige of heaven ; wherefore man is thus drawn out of hell 
 by the Lord, and I'aised up to heaven. That the nature of the 
 corres}iondence of the external man with the internal nuiy be 
 understood, we will briefly observe, that every regenerate man 
 is, as it were, a little heaven, or an effigy or image of the uni- 
 versal heaven, and lience in the Word his internal man is called 
 heaven. It is ordained in heaven by the Lord, that he should 
 regulate spiritual things by celestial, natural things by spiritual, 
 and thus the universal lieaven as a single man, wherefore also 
 heaven is denominated the Gkkatkst Man [Maximus Homo]. 
 This order likewise has place in every individual who is in heaven, 
 and when it is the same with man, he in like manner is a littlo 
 heaven, or, in other words, a kingdom of the Lord, for the 
 Lord's kingdom is in him. Under these circumstances, as in 
 heaven, so in man, externals correspond with, or obey, internals, 
 for in the heavens, — which are three, and which together rej)re
 
 <)09— 1)14.] GENESIS. 845 
 
 sent a single man, — spirits constitute the external, angelic S})irit8 
 the interior man, and angels the inmost, n. 459. The contrary 
 is the condition of those who make life to consist only in cor- 
 poreal things, — that is, in lusts and })leasures, and in the grati- 
 iicati HI of the a])petites, and oi' the senses, — or of those who 
 ])erceive no delight hut what is grounded in self love and the 
 h)ve of the world, which is in truth only hatred towards all wiio 
 do not favor and serve them. Inasmuch as with such persona 
 corporeal and natural things have rule over whatever is spiritual 
 and celestial, there is not only no correspondence or obedience 
 of the external, but precisely the reverse; thus order is utterly 
 destroved, and consequently they are necessarily imas^es of 
 hell. 
 
 912. Bring them forth wltJt thee signifies their state of liberty, 
 as is numifest from what was said — verse 15 — about g o in y forth 
 of the a/'k^ as denoting liberty. 
 
 913. By di^fu.sing the?nselves over the earthy is signified tiie 
 operation of the internal man on the external ; l)y heing fruitful 
 an increase of good, and hy vmltiplying an increase of truth ; 
 and tipon the earth in the external man, as is evident trom the 
 series of the events treated of, and also from what lias been 
 previously ad\'anced respecting the signification of being fruitfuh 
 in the Word, as predicated of goods, and of niultiplijing^ as 
 spoken of truths, and of the ea/rth^ as typical of the external 
 man ; wherefore there is no need to detain ourselves to prove 
 this. The subject here is the operation of the internal man 
 upon the external, after man has become regenerate, when 
 good is first made fruitful, and truth multiplied, the external 
 man being reduced to correspondence or obedience. This was 
 previously impossible, since corporeal things resist what is good, 
 and sensual things what is true, the former extinguishing the 
 love of good, and the latter the love of truth. Th.e fructification 
 of good takes place in the aft'ections of the external man, and 
 the multiplication of tmth in his memory : — the external man is 
 here the earth over which they spread themselves, and on which 
 they are fruiiful and multiply. 
 
 914. Yerses IS, 19. And Noali %oent forth., and his sons^ 
 und his imfe., and his sons'' wives ivith him. Every wild heast., 
 every reptiile., and every hird., every thing creeping upon the earth., 
 according to their families., went forth out of the ark. Went 
 forth, signifies that it was so done; Noah ami his sons., the man 
 of the Ancient Church ; his wife., and his sons'' w'lves witii hirn^ 
 the church itself; every icild beast and every reptile, signify its 
 goods, wild heast being the goods of the iiiternal, and the 
 reptile those of the external man. Eoery hird, every thing creej)- 
 ing upon the earth, signify truths, h'lrds being the truths of the 
 internal, and every thing creeping upon the earthy those of the 
 external man: according to thei'r faynilies s\gn'\fiQS pairs; and
 
 ..Uti GENESIS. [Chap. viii. 
 
 •went forth out of the arli^ here, as before, that it was so done, 
 and at the same time a state of liberty. 
 
 915. Going forth signifies that it was so done ; Noah and his 
 8071.S, tlie man of the Ancient Church ; and his wife and his 
 ions- wives, the church itself, as is manifest from the arrange- 
 ment of the circumstances related, which is such as to implj 
 that it thus happened to the Ancient Church, this being the 
 final clause of the description. When the church is described 
 in the AYord, it is either as a husband [vir] and wife, or as man 
 \homd\ and wife. If as hushand and wife, l)y husband is repre- 
 sented the intellectual principle or the true, and by wife, the 
 will-principle or the good ; but if as man and wfe, by man is 
 denoted the good of love or love, and by v)ife the truth of faith 
 or faith ; thus man is the essential of the church, and wife the 
 church itself, as may be seen throughout the Word. In the 
 present instance, as the subject hitherto treated of has been the 
 formation of the Ancient Church during the destruction of the 
 Most Ancient, therefore by Noah and his sons are signified the 
 man of the Ancient Church, and by his wife and his sons' wives 
 with him, that church itself; and therefore they are here men- 
 tioned in a diflterent order from that occurring in the preceding 
 10th verse, where it is said, Go forth, thou and thy wife, and 
 thy sons, and thy sons'' vnves with th.ee. There the woi'ds thou 
 and thy wife are coupled together, as are also sons and thy sons' 
 wives j thus by tliou and sons is meant truth, and by wife and 
 sons^ wives good. But here they are mentioned in difterent 
 order, in consequence, as has been stated, of Noah and his sotis 
 denoting the man of the church, and his wife and his sons' 
 wives the church itself; for the present passage is a conclusion 
 to the preceding. The Ancient Church was not constituted by 
 Noah, but by his sons, Shem, Ham, and Jajflieth, as was before 
 oljserved ; for there were three churches as it were, which formed 
 this Ancient Church, of wdiich, by the divine mercy of the 
 Lord, more will be said in the following pages. These churches- 
 came into existence as the offspring of one called Noah', hence 
 he is here first mentioned, afterwards his sons, and lastly his 
 wife and his sons'* wives. 
 
 916. Every wild heast and every reptile, signity his goods ; 
 wild least, the goods of the internal man, and reptile, those 
 (tf his external ; and every bird, every thing (yreeping u2)on the 
 earth, signify truths, birds being the truths of the internal man, 
 and every thing creeping upon the earth, those of the external, 
 as is evident from what was said and shown in the preceding 
 verse respecting wild beasts, fowls, and reptiles, there called 
 the reptile oi^eeping, because tiiey signified both the good and 
 the true of the external man. As this sentence constitutes the 
 termination of the preceding statements, the essentials of the 
 church, or its goods and truths, are spoken of in addition, and
 
 915—917.] GENESIS. 347 
 
 thus the quality of the church which was spiritual is pointed 
 out. That it was so framed that cliarity or goodness became 
 its principal, is indicated by wild heast and the reptile being first 
 mentioned, and afterwards bird and every thing creeping. A 
 church is said to be spiritual when acting from charity, or from 
 the good of charity ; but it is never so denominated when it 
 says that it has faith without charity, since it is then no church 
 at all ; for what is the doctrine of faith but that of charity \ 
 And tc what purpose is the doctrine of faith, but that men 
 shouvd act as they are taught ? Where men Tinow and think 
 according to doctrine, there the church may he ^ but where men 
 act according to doctrine, there alone the church is: hence the 
 epiritual church, or, what is the same, the man of the church, 
 first becomes a church when acting from charity, which is indeed 
 the doctrine of faith itself The commandments were given that 
 men may live according to them, not that they may be ac- 
 quainted with them merely ; for it is thus that man obtains in 
 himself the kingdom of the Lord, which consists solely in 
 mutual love and the happiness thence derived. Those who 
 separate faith from charity, and place salvation in faith without 
 the goods of charity, are Cainites, who slay their brother Abel, 
 or charity ; and they i-esemble hii'ds hovering about a carcass ; 
 such laith being as a bird., and a man without charity is like a 
 dead body. Thus also they form to themselves a spm'ious con- 
 science, which allows them to live like devils, hating and per- 
 secuting their neighbor, and spending their whole livets in adul- 
 teries, and yet expecting to be saved, as it is well known manj^ 
 do in the Christian world. What can be more agreeable for 
 men to hear and be persuaded of, than that they may live like 
 wild beasts ^wd still be saved? But the very gentiles perceive 
 the falsity of such a notion, and many of tiiem, in consequence 
 of observing the misconduct of Christians, hold their doctrines 
 in abhorrence. The nature of this faith is also evident from the 
 fact, that nowhere do people conduct themselves more abomina- 
 bly than amongst Christians. 
 
 917. According to their families., signifies pairs, as is evi- 
 dent from what was previously remarked, of the clean [beasts] 
 entering into the ark by sevens., and the unclean by twos., (vii. 2, 
 3, 15 ;) but it is here said that they went forth according to their 
 families., and not by sevens and by twos, because all things were 
 now so reduced to order by the Lord as to represent families. 
 With the regenerate man goods and truths, or all things belong- 
 ing to charity and faith, have a mutual reference each to the 
 other, like the consanguinities and relationships oi families de- 
 rived from a common parent. They are also similarly circum- 
 stanced in heaven, (n. 685,) this being the order into which 
 goods and truths are reduced by the Lord. This passage spe- 
 cifically denotes that each and every good regards its ?wn truth
 
 MS GENESIS. [Chap. viii. 
 
 as a married person his partner. For as, in a general sense, 
 charity regards faith, so in every particular instance g()odne88 
 has relation to truth, nothing being true in a general way which 
 is not- so in particular instances, every general truth being made 
 up of particular truths and deriving its existence from them. 
 Thus, for example, if we look at any individual man, we shall 
 find that whatever is his general character, such he is as to the 
 minutest affections and ideas of and by which his general char- 
 acter is constituted, and hence the regenerate are the same both 
 as to their common and their sjjecihc quality. 
 
 918. To go forth of the ark denotes a state of liberty, as 
 was demonstrated above when explaining a similar phrase, (verse 
 16.) The nature of the liberty of the spiritual man is manifest 
 from this consideratio!), that he is governed by a conscience 
 derived from the Lord, and he who is so governed and does 
 according to his conscience acts freely, nothing being more re- 
 pugnant to such a person than to act contrary thereto, whicli 
 would indeed be as hell to him, whilst to act as conscience dic- 
 tates is as heaven. Hence every one may see that this is 
 freedom. The Lord rules the spiritual man by a conscience of 
 what is good and true, which, as was previously observed, is 
 formed in his intellectual part, and is thus separated from what 
 appei'tains to the will, an evident pi-oof that man never does 
 any thing good of himself. That every truth of faith is derived 
 from the good of faith, may be seen also from the fact of man's 
 never thinking any thing true of himself, but from the Lord 
 alone ; for although he seems to do so from himself, this is only 
 an appearance ; as, therefore, the truly spiritual man acknow- 
 ledges and believes. Hence it is evident, that the conscience, 
 wherewith tlie spiritual man is gifted by the Lord, is as it were 
 a new will, and thus that the man whc^ is created anew, is en- 
 dued with a new will, and thereby with a new understanding. 
 
 919. Averse 20. And Noah huilded an altar to Jehovah^ and 
 took of every dean heast^ and of every clean hird^ and offered 
 whole hwrntr offering 8 ujjon the altar. The altar huilt ly Noah 
 to Jehovah., is a I'epresentative of the Lord, every clean beast and 
 every clean bird of which he took, signifv the goods of charity 
 and faith, and his offering ivJiole hurnt-offe rings upo7i the altar.^ 
 is significative of all worship thence derived. 
 
 920. In this verse is described the worship of the Ancient 
 Church in general, the altar a.nd 'whole hurnt-offering being the 
 principal things employed in all representative worship. Before, 
 however, we proceed to their consideration, it will be expedient 
 to show the nature of the woi'ship of the Most Ancient Church, 
 and thence how that of the Lord by representatives liad its rise. 
 The man of the Most Ancient Church offered no other than 
 intei'nal worship, similar to that prevailing in heaven, for with 
 th»^in heaven so communicated with man that they madf a <ne
 
 91^—920.] GENESIS. ' 34y 
 
 This communication was the percepti<»n of which so much has 
 been said above ; and being thus angelic, they were also internal 
 men ; sensible, indeed, of tlie external objects relating to their 
 bodies and the world, but not caring for them ; perceiving in all 
 the objects of sense something divine and celestial. Thus, for 
 example, when looking upon any high 7nountain, they were im- 
 pressed with no idea of it as a mountain^ but with a sense ol "ts 
 height, and from this they had a perception of heaven and the 
 Lord. Hence it came to pass that the Lord was said to dwell 
 on high, and he himself was called the Highest and Most 
 Exalted, and the worship of the Lord was subsequently solem- 
 nized on 'mountains. It was similar in other instances : thus, 
 when they i-ecognized the presence of morniiig^ the,)' had no idea 
 of it as the commencing day, but as the celestial morning^ the 
 day-dawn in the mind ; hence the Lord was called the Morning^ 
 the East [Oriens], and the Day-spring [Auroi-a]. Li like 
 manner, when they beheld a tree^ with \t& fruit and leaves^ they 
 did not attend to them, but saw in them as it were man repre 
 sented, the fruit denoting his love and charity, and the leaven 
 his faith ; hence also the man of the church was not only com- 
 pared to a tree and ^ jparadise^ and the things in man to fruit 
 and leaves^ but they were likewise so denominated. Such are 
 those who are in celestial and angelic ideas. Every one nuiy 
 perceive the fact, that all particular impressions, thus all those 
 derived from the objects of the senses, as w^ell such as atiect the 
 eye as those which impress the ear, have relation to the common 
 prevailing ideas, and such a relation that the objects are not at 
 all attended to, except so far as they coincide with the general 
 idea. Thus if the mind be joyful, whatever is heard or seen 
 appears smiling and happy ; but if it be affected with sorrow, 
 then whatever is heard or seen appears sad and painful. So 
 also it is in other instances ; for the general affection flowing 
 into singulars modifies them into accordance with itself, con- 
 trary impressions being unattended to, as though they were 
 either absent or did not exist. This was the state of the man 
 ©f the Most Ancient Church : whatever he saw with his eyes 
 gave rise to some celestial idea, and thus with him all things, 
 both in general and in particular, were redolent with life. Hence 
 it may appear that his divine woi'ship was exclusively intei'uai, 
 and in no respect external. When, however, the church was on 
 the decline — as with his posterity — and when their i^erceptio^i 
 or communication with heaven began to cease, then another 
 state of things conmienced. Men no longer perceived from the 
 objects of sense what was celestial, but what was worldly, and 
 this in proportion to the diminution of their perception ; until 
 at length, in the last posterity immediately preceding the flood, 
 they recognized nothing in sensible objects but what was 
 worldly, corporeal, and terrestrial. Thus heaven became sepa
 
 350 GENESIS [Chap, vii^ 
 
 rated from uiaL, — he ceasing to have any but the remotest com- 
 munication therewith, — and at the same time a communication 
 being opened with hell, he derived thence his general idea 
 that which — as was observed — modifies every particular im- 
 pression. In this state, when any celestial idea presented itself, 
 it was as nothing to them, so that at length they were unwilling 
 even to allow that any thing spiritual and celestial existed. 
 Thus the condition of man became changed, yea inverted. 
 Inasmuch as it was foreseen by the Lord that this would be the 
 state of man, it was provided that the doctrinals of faith should 
 be preserved, in order that he might thereby know what was 
 celestial and what spiritual : those who were called Cain^ and 
 also those who were called Enochs of whom mention was made 
 above, collected doctrinal truths from the men of the Most 
 Ancient Church ; wherefore it is said of Gain^ (n. 393, 394,) 
 that a mark xoas set upon him^ lest aiiy one should slay him^ and 
 of Enoch., (n. 520, 521,) that he was taken hy God., (see iv. 15 ; 
 V. 24.) These doctrinals consisted solely in the significative or 
 enigmatical representations of terrestrial objects ; thus they 
 taught that mountains., m,orning., and the east., signified celestial 
 things and the Lord ; and trees of different kinds, with their 
 fruits., denoted man, and what is celestial in him : and so in 
 other instances. Such were the doctrinals collected from the 
 signiticatives of the Most Ancient Church, which also imparted 
 a typical character to their writings ; and as in these repre 
 sentatives they admired and seemed to themselves even to behola 
 what was divine and celestial, and also because of their anti- 
 quity, worship grounded in them was begun and permitted 
 This was the origin of their worshipping upon mountains, in 
 groves, and in the midst of trees, and of their erecting statues 
 in the open air ; until at length they huilt altars^ and offered 
 whole hurnt-offcrings., which afterwards became the principal 
 characteristics of all worship. This mode of worship, — as well 
 as many other customs commencing in the Ancient Church, 
 and thence ])assing to their posterity, and to all the surrounding 
 nations, — will, by the divine mercy of the Lord, be treated ol 
 hereafter. , 
 
 921. The altar huilt hy Noah to Jehovah is a representative 
 of the I^rd, as may be seen from what has been just now 
 stated. K\\ the rites, both of the Ancient and of the Jewish 
 church, were representative of the Lord ; but the ])rincipaJ 
 re]>resenta-tives in later times were the altar and the lohole hurnt- 
 (ffering^ which, in consequence of consisting o^ clean beasts and 
 birds represented whatever they signified, the clean beasts typi- 
 fying the goods of charity, and the clean birds the truths ol 
 faith, the presentation of which in the Ancient Church denoted 
 their ofiering thence gifts to the Lord, for nothing else could 
 be offered to the Lord which would be ij-i-ateful to him. Their
 
 921,] GENESIS. 351 
 
 posterity, however, as well Gentile as Jewish, perverted these 
 rituals, not even knuwin<j:; their .si<:;nifieatiun, and placed worsliip 
 only in external ceremonies. The altar was a principal repre- 
 sentative of the Lord, as is evident also from this consideration, 
 that before other rites were instituted, and previous to the ark 
 being constructed, or the temple built, there were altars even 
 amongst the gentiles. It is related of Abraham, that when '-y 
 came to the njountain on the east of Bethel, he erected an altar^ 
 and called on the name of Jehovah, (Gen. xii. 8;) and that he 
 was commanded to offer up Isaac as a burnt-otiering on an altar, 
 (Gen. xxii. 2, 9.) It is also recorded that Jacob built an altar 
 at Luz, or Bethel, (Gen. xxxv. 6, 7 ;) and that Moses built an 
 altar on mount Sinai, and sacrificed thereon, (Exod, xxiv. 4 — 6 ;) 
 all which was antecedent to the institution of sacrifices, and the 
 construction of the ark, in which worship was afterwards ])er- 
 formed in the wilderness. It is likewise manifest that there 
 were altars amongst the gentiles, from what is related ot 
 Balaam's saying to Barak, " Build me here seven altars^ and 
 prepare me here seven oxen, and seven rams," (Numb, xxiii. 
 1 — 7; see also 15 — 18, 29, 30;) also from the command to 
 destroy their altars^ (Deut. vii. 5; Judg, ii. 2;) wherefore it is 
 plain that divine worship by altars and sacrifices was no new 
 institution confined to the Jews. Yea, altars were erected as 
 memorials before men had any notion of sacrificing oxen and 
 sheep upon them. Altars are representative of the Lord, and 
 whole hurntroffermgs the worship of him thence offered, as is 
 evident from the prophets, and from Moses, where speaking of 
 Levi he writes: "They shall teach Jacob thy judgments, and 
 Israel thy law; they shall put incense in thy nostrils, and a 
 whole hurnt-sacrifice upon thine altar^'"' (Deut. xxxiii. 10.) This 
 denotes all worship ; for teaching Jacoh judgments^ and Israel a 
 law, signifies that which is internal ; and puttmg incense in the 
 nostrils, and a whole burjit-sacrijice upon the altar, correspond- 
 ing external worship, consequently hei'eby is denoted all wor- 
 ship. So in Isaiah : " At that day shall a man look to his 
 Maker, and his eyes shall have respect to the Holy One ot 
 Israel ; and he shall not look to altars, the work of his hands," 
 (xvii. 7, 8 ;) where to look to altars, manifestly signifies repre- 
 sentative worship in general, which was about to be abolished. 
 Again, in the same prophet : " In that day shall there be an 
 altar to Jehovah in the midst of the laud of Egypt, and a pillar 
 at the border thereof to Jehovah," (xix. 19,) where also an altar 
 denotes external worship. So in Jeremiah: "The Lord hath 
 cast off his altar, he hath abhorred his sanctuary^'' (Lam. ii. 7 ;) 
 where the altar is put for representative worship, which had 
 become idolatrous. In Hosea : '^ Ephraim hath made many 
 altars to sin; altars shall be unto him to sin," (viii. 11 :) here 
 iltars signify all representative worship separate from what is
 
 352 GENESIS. [Chai-. viii 
 
 interual, consequently what is idolatrous. Again, in the same 
 prophet: "The higli places also of Aven, the sin of Israel, 
 shall be destroyed, the thorn and the thistle shall come up on 
 their altars^'' (x. 8 :) here also altars denote idolatrous worship. 
 So in Amos : " In the day that I shall visit the transgressions 
 of Israel upon him, I will also visit the altars of Bethel, and 
 the horns of the altar shall be cut off," (iii. 1-i ;) where altars 
 also are types of what was repi'esentative rendered idolatrous. 
 In David : " Let them bring me unto thy holy hill, and to thy 
 tabernacles. Then will I go unto the altar of God, unto God 
 the joy of my exaltation," (Psalm xliii. 3, 4;) where the altar 
 manifestly denotes the Lord. Thus the construction of an altar 
 in the Ancient and in the Jewish Church was on account of its 
 being a representative of the Lord. Now as the worship of the 
 Lord principally consisted of sacrifices and whole burnt-ofterings 
 — which thus became the chief types of representative worship, 
 it is evident that the altar itself was also representative. 
 
 922. To take of every clean heast and of every clean bird. 
 signifies the goods of charity, n. 45, 46, 142, 143, 246, and the 
 truths of faith, n. 40, 776, as was shown above. Whole burnt- 
 oflPerings consisted of oxen, lambs, goats, and turtle-doves, or 
 young pigeons, (Levit. 1, 3 — 17; Numb. xv. 2 — 15; xxviii. 
 1 — 31.) All the beasts were clean, and each denoted some 
 specific celestial principle ; and as they were all significative in 
 the Ancient Church, and representative in those which sue 
 ceeded, it is evident that whole burnt-ofterings and sacrifices 
 were nothing but representatives of internal worship, becoming, 
 when separated from internal worship, idolatrous. This must 
 be plain to every person of sound reason; f)r what is an altar 
 but a pile of stones, and a burnt-oftering and sacrifice but the 
 slaughter of beasts? which can only be subservient to divine 
 worship when representing something celestial, which is known 
 and acknowledged, and from which they worship Him whom 
 these objects represent. That they were representatives of the 
 Lord none can be ignorant but such as are unwilling to under- 
 stand any thing concerning Him ; and that the internal princi- 
 ples from which he is to be I'egarded, acknowledged, and believed 
 on, are charity and faith, is demonstrable from the ])rophets : 
 as from Jeremiah : '' Thus saith Jehovah of hosts, the God ol 
 Israel, Put your burnt-ofterings unto your sacrifices, and eat 
 flesh ; fur I spake not unto your fathers, nor commanded them, 
 Ln the day that I brought them out of the land of Egypt, con- 
 ccrning burnt offerings and sacrifcvs j but this thing commanded 
 I them, saying. Obey my voice, and I will be your God," (vii. 
 21 — 23.) I'o hear or obey tJve voice is to obey the law, the 
 whole of which has relati()n to the single commandment, to love 
 God above all thini»;s and the neiii'hbor as one's self; for on these 
 hang the law and the prophets, (Matt. xxii. 35 — 40 ; vn. 12.
 
 yyy— S)24.J GENESIS. 353 
 
 111 David : *' Sacrifice and offer hig thou. didHt not desire— -whole 
 hurnt-offcrimj and sin-ojfering Juust thou not required. I deli^lit 
 to do thy will, C> my God, yea, thy law is in the midst of my 
 viscera," (Psalm xl. 6 — 8.) '' Samuel said [unto Saul], Hath 
 Jehovah [as great] delight in whole hurnt-qffei'ings and sacrifices 
 as in obeying the voice of Jehovah f Behold^ to ohey is hetter 
 than sacrifice^ and to hearken, than the fat of rams," (1 Sam. 
 XV, 22.) What is meant by obeying the voice, appears from 
 Micah : " Shall I come before him [Jehovah] with whole burnt- 
 offerings^ with calves, the s iis of a year ? Will Jehovah be 
 pleased with thousands of rams ^ or with ten thousands of rivers 
 of oil ? — He hath showed thee, O man, what is good ; and what 
 doth Jehovah require of thee, but to do justly and to love mercy ^ 
 and humble thyself by walking with thy God ?" (vi. 6 — 8.) 
 These are the things signified by whole burnt-offerings and sacri- 
 fices of clean beasts and birds. In Amos: "Though ye offer 
 me wliole burnt-offerings, and your meatrofferings, I will not 
 accept them, neither will I regard the peace-offerings of your 
 fat beasts. — Let judgment run down as waters, and righteousness 
 as a mighty stream," (v. 22, 24.) Judgment is the true, and 
 righteousness, the good : both from charity, and these are the 
 whole burnt-offei'ings and sacrifices of the internal man. So in 
 llosea : " I desire mercy, and not sacrifice, and the knowledge 
 of God moi'e than whole burnt-offerings,^'' (vi. 6.) Hence it 
 appears what sacrifices and whole burnt-offerings are, when there 
 is no charity and faith ; and also, that clean beasts and clean 
 birds represented and signified the goods of charity and. faith. 
 
 923. To offer whole burnt- offerings on the altar, denotes all 
 worship thence derived, as is evident from what has been pre- 
 \iously observed. Whole burnt-offerings, and subsequently 
 sacrifices, constituted parts of the worship of the representative 
 church, as will be shown, by the divine mercy of the Lord, in 
 a future part of this work. That whole hurnt-offerings in the 
 complex signify representative worship, is manifest also from the 
 l)rophets ; as in David : " Jehovah — send thee help from the 
 sanctuary, and strengthen thee out of Zion. — Remember all 
 thy off'erings, and accept thy whole burnt-offerings,'''' (Psalm xx. 
 1, 2, 3.) And Isaiah: "Every one that keepeth the sabbath 
 from pclluting it — even them will I bring to the mountain of 
 my holiness — their whole burntrofferings and their sacrifices shall 
 be accepted upon mine altar,''"' (Ivi. 6, 7.) Here whole burnt 
 offerings and sacrifices are put tor all worship ; whole buriit-offer- 
 ings for worship from love, and sacrifices worship from the faith 
 proceeding from love; internal things being here described by 
 external, as is usual with the prophets. 
 
 924. Verse 21. And Jehovah snielled an odor of rest ; and 
 Jehovah sa'td in his heart, I w'dl not again curse the ground any 
 ^norefor mean's sahe,foi *he fashion of man'' s heart is evil from 
 
 A A
 
 S54 GENESIS. [Chap. viii. 
 
 his youth / 7ieH7ier will I agahi smite emery thing living^ as I 
 have done. Jehovah'' s stnelling an odor of rest., signifies that the 
 worship thence derived was grateful to the Lord ; and JehovaK's 
 saying in his heart., tliat it would be so no longer. I will not 
 again curse the ground any more., denotes that man would no 
 iTiore.so avert himself; and for nian''s sake., is, like the man of 
 the posterity of the Most Ancient Church. For the fashion of 
 ma7i''s heart is evil from his youth., signifies that the will of man 
 is altogether evil ; and neither will I again smite every thing 
 living., as I have done., that man would be no longer capable of 
 80 destroying himself. 
 
 925. JehovaKs smelling an odor of rest., means that wor- 
 ship thence derived was grateful to the Lord, and that it was 
 worship from charity, and the faith of charity, signified by a 
 whole hurntroffering., as was stated in the verse immediately pre- 
 ceding. It is said in the Word throughout, and especially when 
 speaking oi whole hurnt-ojferings^ that Jehovah sruelled an odor 
 of rest., which everywhere denotes what is grateful and accept- 
 able. It is said he smelled an odor (f rest from the hurnt-offer- 
 ings, (Exod. xxix. 18, 25, 41 ; Levit.'i. 9, 13, 17 ; xxiii. 13, 18 ; 
 Numb, xxviii. 6, 8, 13; xxix. 2, 0, 8, 13, 36; and from other 
 sacrifices, Levit. ii. 2, 9 ; vi. 8 — 15 ; viii. 21, 28 ; Numb. xv. 
 8, 7, 10, 14;) which are said to be made hy jire., for an odor 
 of rest to Jehovah., to denote tliat they proceeded from love and 
 charity ; fire., in the Word, and what is kindled with fire., when 
 predicated of the Lord, signifying love. Bread has a similar 
 signification, wlierefore also representative worship by whole 
 burnt-ofiPerings and sacrifices is called the hread of the offering 
 made hyfire unto Jehovah., for an odor of rest., (Levit. iii. 11, 16.) 
 That an odor signifies what is grateful and acceptable, and thus, 
 in the Jewish Church, was also representative of what is grateful, 
 and is attril)uted to Jehovah, or the Lord, is, because the good 
 of charity, and the truth of faith grounded in charity, corre- 
 spond to delightful and sweet odors. The existence and nature 
 of this correspondence are proved by the spheres in tiie heavens 
 of spirits and angels. In heaven tliere are spheres of love and 
 of faith, which are manifestly perceived, and are of sucii a 
 nature, that when a good s])irit or angel, or a society of good 
 spirits or angels, approaches, their (pmlity as to love and faith, 
 whenever it seems good to the Lord, is instantly perceived, and 
 this even afar off, although more ])articularly as they become 
 present. This may appear incredible, but still it is most true, 
 tor such is the communication and perception which prevail in 
 another life; and hence, when it so pleases the Lord, there is 
 no necessity for much examination to discover the quality of a 
 soul, or spirit, since this may be known the instant of its ap 
 proach. To these S])heres tliose of odors in the world corre- 
 spond, as is evident from this circumstance, that the spheres of
 
 9. 5, 926.] GENESIS. 355 
 
 lo>-'e and faith, whensoever it seems good unto the Lord, are 
 niaiiitestly ciianu^ed in the world of spirits into emanations ot 
 sweet and delightful odors, which are sensibly perceived. Hence 
 then it may appeal how and why (in odor oj" 7'est denotes what 
 is grateful, and is attributed to Jehovah, or the Lord, and why 
 an odor was made a representative in the Jewish Church. An 
 odor of rest is one of peace, or what is grateful m peace. Peace 
 in one complex comprehends all things both in general and in 
 particular which belong to the Lord's kingdom, tor the state ot 
 the Lord's kingdom is one of peace, and all liappy states de- 
 rived from love and faith towai'ds the Lord exist in a state of 
 peace. From what has been said, then, may be seen, not only 
 the nature of representatives, but also why incense, for which 
 there was an altar before the veil and the mercy-seat, was em- 
 ployed in the Jewish Church, as well as why oblations oi frank- 
 incense were oftered in the sacrifices ; and also the reason of 
 so many spices l)eing used in the incense, with \\\e franhincense, 
 and in the anointing oil; thus, what is signified in the AVord 
 by an odor of rest, by incense and by spices, which are the 
 celestial things of love, and the spiritual things of faith thence 
 derived, and in general whatever is grateful as springing from 
 love and faith. Thus we read in Ezekiel : ••' In the mountain 
 of my holiness, in the mountain of the heigiit of Israel — there 
 shall all the house of Israel, all of them in the land ser\e me; 
 there will I accept them ; and there will I I'equire your offerings, 
 and the first-fruits of your oblations with all your holy things. 
 / will accept you with your odor of rest^'' (xx. 40, 4L) Here 
 nn odor of rest is predicated of whole burnt-offerings, and ob- 
 lations, that is, of worship from charity and its faith, repre- 
 sented by whole burnt-offerings and oblations, the acceptance 
 of which is signified by theii- odor. So in Amos: "I hate, I 
 despise your feasts, and I id ill not smell in your solemn assem- 
 blies. Though ye offer me whole burnt-offerings and your meat- 
 offerings, / will not accept thein,'''' (v. 21, 22;) where it is plain 
 that to smell is to be agreeable to, or to accept. Concerning 
 Isaac's blessing Jacob instead of Esau, it is written, " And he 
 [Jacob] came near, and kissed him [Isaac], and he [Isaac] 
 smelled the smell of his raiment, and blessed him, and said, 
 See, the smell of my son is as the sm,ell of a field which Jehovah 
 hath blessed," (Gen. xxvii. 27.) The sm^ell of his raintent de- 
 notes natural good and truth, which is grateful by reason of its 
 agreement with what is celestial and spiritual, the agreeableness 
 whereof is described hy the odor of a field. 
 
 926. Jehooah''s saying in Jiis heart signifies that it would be 
 so no longer, as is demonstrable from what follows. When it 
 is predicated of Jehovah, that he says, it implies merely that it 
 is so, or not, or that it is done, or not, for nothing else can be 
 said of him but that He is. Whatever is predicated of Jehovah
 
 356 GENESIS. [Chap, viv 
 
 throughout the Word, is spoken in accommodation to the capa- 
 city of those who can comprehend nothing but what has some 
 relation to man, this being the reason why the literal sense is 
 sncli as we have it. The simple in heart may be instrncted bv 
 ajti)t'arances, since their knowledge seldom extends beyond sen- 
 sual objects, and hence the Word is adapted to their apprehen- 
 sions, as here, where it is stated that Jehovah said in his heart. 
 
 927. I loill not again curse the ground any more for mail's 
 sake^ signifies that man would not any more avert himself like 
 the man of the posterity of the Most Ancient Church, as is 
 evident from what was observed above respecting that race. To 
 curse is in the internal sense to avert himself, as was previously 
 shown, n. 223, 245. How it was that man would no more 
 avert nor destroy himself, like the man of the Most Ancient 
 Church, may also be seen from what was previously stated re- 
 specting the descendants of that church who perished, and ot 
 the new church denominated Noah. It was there shown that 
 the man of the Most Ancient Church was of such a nature, 
 that his will and understanding constituted one mind, or that 
 with him love was implanted in the voluntary principle, and 
 faith simultaneously, which thus tilled the other or intellectual 
 part of his mind. Hence their descendants were so constituted 
 hereditarily, that their will and understanding made a one; 
 wherefore when self-love, and the unbridled lusts thence ori- 
 ginating, began to possess their will-principle, whij)\ bad pre- 
 viously been the habitation of love towards the L'^id and ot 
 charity towards their neighbor, then not only did t!iP. voluntary 
 principle, or will, become altogether perverse, br.t ?jso at the 
 same time the intellectual principle, or the understanding, until 
 at length the last posterity immersed truths in tliei'" luets, and 
 thus became nephilim. Hence they acquired such a nature, 
 that it was impossible they could be restored, because both the 
 faculties of the mind, or their whole mind, was destroyed. As 
 tliis was, however, foreseen by the Lord, it was also provided 
 that man should be built up again, which wao effected by his 
 being rendered capable of reformation and regeneration as to 
 the intellectual part of his mind, whereby a new will, or con- 
 science, might be implanted in him, by which th.e Lord could 
 introduce the good of love or charity and the truth of faith. 
 Thus ina:i, by the divine mercy of the Lord, became restored, 
 and tlu> is what is signified in the present verse by the words 
 I will not again carse the ground any tnore for viands sake., far 
 the fashion of the heart of man is evil fro,: i his childhood : 
 neither will 1 again smite every thing living., as I. have done. 
 
 928. The fashion of the heart of m^an leing evil from his 
 childhood., denotes that man's voluntary principle is altogetlier 
 evil, as is plain from what has been now st.-ii.ed, the fashion of 
 the heart having no other signification. M «, j supposes himseii
 
 y-27— yai.J GENESIS. 357 
 
 to possess the will of good, but he is utterly deceived. When 
 he does good, ho does so not from his own will, but from thai 
 new will, which is of the Lord — -and thus from the Lord. 
 When also he thinks and speaks what is true, it is from the 
 new understanding derived from that new will, thus likewise 
 from tlie Lord ; tor the regenerate man is altogether a new 
 man formed by the Lord, whence he is also said to be created 
 anew 
 
 920. Hence then it appears that by neither will I again smite 
 every thing living^ as I have done^ is meant that man would be 
 no longer capable of st) destroying himself; for when man is 
 regenerated, he is then withheld from the evil and the false 
 which are with him, and in this state perceives no other but 
 that he does what is good and thinks what is true. This is, 
 however, a mere appearance or fallacy, owing to his being so 
 powerfully restrained, and thus kept from self-destruction; fjr 
 were the hold on him at all remitted, and he left to himself, he 
 would rush headlong into evil and falsity. 
 
 93(». Verse 22. Foi\ dining all the days of the earthy seed- 
 time and harvest^ and cold and heat^ and summer and winter^ 
 and day and nighty shall not cease. For daring all the days of 
 the earthy signilies in all tinie ; seed-time and harvest the man 
 a'*out to be regenerated, and the church thence derived ; and 
 cold and heat^ the state of the regenerate man, as to the recep- 
 tion of faith and charity, cold denoting the absence, and heat 
 the presence, of faith and charity. Summer and winter signity 
 the state of the regenerate man as to his new voluntary things — 
 the clianges of which resemble those of summer and winter — 
 day and nighty the state of the same, that is, of the regenerate 
 num, as to intellectual things, the mutations of which are similar 
 to those oi day and night ; shall not cease^ means that this shall 
 be the case for ever. 
 
 931. For during all the days of the earthy means all time, as 
 is evident from the signification of a day., which represents time, 
 n. 23, 487, 488, 493; and thus ni the ])resent passage the days 
 (^ the ewrth are so long as there is earth., or inhabitant upon it. 
 The earth begins to cease to be inhabited when there is no longer 
 any church ; for Mhen this occurs there is no longer any com- 
 munication existing between man and heaven, on the cessation 
 of which every inhabitant per'shes. The church, as was t»bserved, 
 is like the heart and lun^s in man, and so long as these continue 
 sound, man has life. The same holds true of the church in 
 reference to the Gkkatfst Man, which is the universal heaven; 
 wherefore it is here said, during all the days of the earth., seed- 
 time and harvest, and cold and heat^ and summer and winter^ 
 a/nd day and night shall not cease. Hence it may also be seen, 
 that the earth will not endure for ever, but that it likewise will 
 have its end : for it is said, during all the days of the earthy that
 
 358 aENESIS. [Chap, viii 
 
 is, so long as the earth endures. But those, who believe that 
 the end of the world will take place at the same time as the last 
 judgment treated of in the Word, when speaking of the con- 
 summation of the age, the day of visitation, and the last judg 
 ment, are deceived; for it is the last judgment of every church 
 when it is vastated, or when there is no longer any faith therein. 
 It was the last judgment of the Most Ancient Church when it 
 perished amongst the race immediately preceding the flood. 
 It was the last judgment of the Jewish Church when the Lord 
 came into the world, and there will also be a last judgment 
 when he shall come again to glory ; not because the earth and 
 the universe will then perish, but because the church will then 
 come to its end. Under these circumstances, a new church is 
 always raised up by the Lord — as the Ancient Church at the 
 time of the deluge, and the primitive church of the gentiles at 
 that of the Lord's advent, and as will also occur when the Lord 
 shall come again to glory, which is understood by the formation 
 of a new heaven and a new earth.* The same takes place with 
 every regenerate person, who becomes, a man of the church, or 
 a church, his internal man, when he is re-created, being called 
 a new heaven, and his extei'^ial man a new earth ; and the last 
 judgment with each individual is the period of his death, for 
 then he is judged, according to the things done in the body, 
 either to death or to life. That nothing else is meant by the 
 expressions, consuinmation of the age^ the end of days ^ and the 
 last fadgment^ consequently that they do not imjtly tlie destruc- 
 tion of the visible world, is very clear from the Lord's words in 
 Luke : " \\\ that night there shall be two [men] in one bed, the 
 one shall be taken and the other left. Two [women] shall be 
 grinding together, the one shall be taken and the other left. 
 Two [men] shall be in the held, the one shall be taken and the 
 other left^'' (xvii. 34 — 36.) Here the last time is called night., 
 because there is no faith, in consequence of the absence of char- 
 ity ; and as some are said to he left., it is plain that the world 
 tvill not then he destroyed. 
 
 U32. Seed-time and harvest signify the man about to be re- 
 generated, and the church thence derived, as needs no prool 
 from the Word, because so many instances occur, wherein not 
 only 7nan is com]iared and likened to a. field., consequently to 
 seed-time., but the Word of the Lord also, and its inuuence to 
 increase, or harvest i indeed it is obvious to every one, being 
 nuide familiar by common usage. Tiiis passage treats generally 
 of every man, informing us tliat seed will never cease to be 
 soivn in him by the Lord, whether he be within or without 
 the church, that is, whether he have been made acquainted 
 with the Word of the Lord or not. Without seed inseminated 
 
 * It is to be borne in mind, that this work was pubiisljed, in the origiml Latin, 
 in the year 1*749, and the Laxt Jadgntcnt was not effected until 1757.
 
 932, 933.1 GENESIS. 359 
 
 l)y the Lord, it is iinjxtssible tor nuiii to do any kind of good. 
 Al! the good ot'cliarity, even amongst the gentiles, is seed from 
 Mie Lord; for although they have not the good of fa'th, as those 
 witiiin the eiiurch n.iay liave, yet they are nevertheless capable 
 of receiving it. Such gentiles as have lived in charity in the 
 world as tliev are wont to do, embrace and receive the doctrine 
 "jf true faith, an<l the faith of charity, mucii more readily than 
 Christians, when they are instructed therein by angels in another 
 life: more will, howevei', be said on this subject, by the divine 
 mercy of the Lord, in a future part of the present work. This 
 ])assage treats specitically of the man about to be regenerated, 
 and declares that there will always he a church in some jxirt of 
 the earthy here denoted htj seed-time and harvest never ceasing 
 all the days of tJie earth. The perpetual existence of seed-tline 
 and harvest., or of a church, has reference to what was stated in 
 the preceding verse, of man's no more destroying himself, like 
 the last posterity of the Most Ancient Church. 
 
 933. Cold and heat signify the state of the man who is l)eing 
 regenerated, and who is such as to the reception of faith and 
 charity — cold denoting the want of faith and charity, and heat 
 being charity — as is evident from the signilication o^ cold and 
 heat in the Word, where they are predicated of one about to be 
 regenerated, or c>f him wdio is regenerate, or of the church. It 
 is plain also from the arrangement of what precedes and follows ; 
 for the subject treated of being the church, the foregoing verse 
 shows that man would no more so destroy himself, and this, 
 that a church will always exist ; wdiich is described lirst as to its 
 condition at its origin, or during man's regeneration, when he 
 is preparing to become a church, and next, as to its quality when 
 man is made regenerate — consequently it treats of every state 
 of the man of the church. That such is man's state during re- 
 generation, or one of cold and heat., or of no faith and charity, 
 and that afterwards a state of faith and charity succeeds, cannot 
 be made manifest to any one except from personal experience, 
 yea, from reflection upon personal experience. But as there are 
 not many who become regenerate, and amongst those, few if 
 any, wdio retiect, or to whom it is given to reflect on the state 
 of their regeneration, therefore it nuiy be expedient to say a few 
 words on the subject. Man, during his regeneration, receives 
 life from the Lord, for previously he could not be said to live, 
 since the life of the world and of the body is not life, celestial 
 and spiritual life only being life. Man by regeneration receives 
 life from the Lord ; and as before regeneration he possessed no 
 life, he is now subjected alternately to a state of no life, and to 
 uue of life, that is, of no faith jind charity, and of some faith 
 and charity, the former being here signiiied by cold^ and the 
 latter by heat. Thus, so often as man is under the influence of 
 corporeal and worldly things, then there is no faith and charity
 
 3(iu GENESIS. [Chap. viii. 
 
 — or, ill other words, there is cold; for then corporeal and 
 woi'ldly influences, consequently those of the 2)7'op)'iu}n, operate, 
 and so long as he is thus influenced he is absent or remote 
 from faith and charity, so that he does not even think of celestial 
 and spiritual things; fur celestial and corporeal things canno 
 dwell together in man, his will being altogether destroyed. 
 When, however, the corporeal things of man, and such as ap- 
 pertain to his will, are not active, but quiescent, then the Lord 
 operates through his internal man, and he is in faith and charity, 
 — -here denominated heat. When he again returns into the 
 body, he is once more in cold/ and when the body or what ap- 
 pertains to the body is quiescent or as nothing, then he is again 
 m heat, and so alternately ; for such is the condition of man, 
 that what is celestial and spiritual cannot abide in him with 
 w^hat is corporeal and worldly, but they take their turns. This 
 occurs to every one during his regeneration, and indeed continues 
 to occur with him so long as he is undergoing this process ; for 
 man cannot be otherwise regenerated — that is, from being dead 
 be made alive — because, as has been pi-eviously stated, his will 
 is altogether corrupt, and thus separated from the new will 
 which he receives from the Lord, and which is of the Lord, 
 and not of man. Hence then it may be seen what is here sig- 
 nified by cold and lieat. That such is the fact, every regenerate 
 person may know experimentally, for whilst he is under the in- 
 liuence of corporeal and worldly things, he is absent aiid remote 
 fi'om internal things, so that he not only thinks nothing about 
 them, but even feels in himself as it were cold towards them ; 
 when, however, things corporeal and worldly are quiescent, 
 then he is in faith and charity. It may also be known by ex- 
 l)erience that these states are alternate ; for when corporeal 
 and worldly thoughts begin to overflow, and are desirous to gain 
 tlie dominion, then the regenerate person comes into straitness 
 and temptations, until he is reduced to such a state, that the 
 external man becomes obsequious to the internal, which never 
 occurs until it is quiescent, and as it were annihilated. The last 
 posterity of the Most Ancient Church could not be regenerated, 
 because, as was observed, their intellectual and voluntary prin- 
 ciijles constituted one mind, in consequence of which intellec- 
 tual things could not be separated from those of the will, so that 
 they mi gilt be alternately under the influence oi" celestial and 
 spiiitual, and of corporeal and worldly thoughts. Thus with 
 them there prevailed a perpetual cold as to celestial things, and 
 a continual heat as to their cupidities, so that no alternation could 
 possibly take place. 
 
 034. Cold denotes the absence ami heat the presence of love, 
 charity, and faith, as may be seen from the following })assage3 
 of the Word Li John, it is said to the church of Laodicea, 
 "I know thy works, that thou art neither cold nor Jiot ; I vv)uld
 
 y34.J GENESIS. 361 
 
 thou wert cold or hot. So then because thou art lukewarm,, and 
 neither cold nor Ao^, I will spew thee out of my mouth," (liev 
 iii. 15, 16.) Here ccld signifies no charity, and hot much 
 charity. In Isaiah : " St Jehovah said unto me, I will take my 
 rest, and I will consider in my dwelling place, like a clear heat 
 uptm tlie light, and like a cloud of dew in the heat of harvest^'' 
 '^xviii. 4;) speaking of a new church about to be planted, hea 
 upon, Hght^ and heat of ha7'vest., typitying love and charity 
 Again, in the same ])rophet : '■'■TUejire [of Jehovah] is in Zion, 
 and \ih furnace in Jerusalem," (xx.xi. 9;) where f re means love. 
 So concerning the cherubim seen by Ezekiel : " As for the like- 
 ness of the living creatures, their appearance was like hioiming 
 coals of fire^ like the appearance <ji lamps, it went up and down 
 among the living creatures, and the fh^e was bright, and out ot 
 the fire went forth lightning," (Ezek. i. 13.) Again, speaking 
 of the Lord : " Above the expanse which was over their [the 
 cherubims] heads was the likeness of a throne, as the appearance 
 of a sapphire stone, and upon the likeness of the throne, the like- 
 ness as the appearance of a man above upon it. And I saw as the 
 ajipearance of a hurning coal^ as tlie appearance oi fire round 
 about within it, from the appearance of his loins even upward, 
 and from the ap])eai-ance of his loins even downward, I saw as it 
 were the appearance oi fire^ and it had brightness round about 
 it," (i. 26, 27 ; viii. 2 ;) where fire signifies love. So in Daniel : 
 "• The Ancient of Days did sit — his throne was like the fiery 
 flame., and his wheels as burning fire. A fiery stream issued 
 and came forth before him ; thousand thousands ministered unto 
 him, and ten thousand times ten thousand stood before him," 
 (vii. 9, 10 :) where fire denotes the Lord's love. In Zechariah : 
 "For I, saith Jehovah, will be unto her a wall oi fire round 
 abnut," (ii. 5 ;) speaking of the New Jerusalem. So in David : 
 " Who maketh his angels spirits, his ministers a fiaming fire^'' 
 (Psalm civ. 4 ;) a fiaming fire denotes the celestial-spiritual prin- 
 ciple. Inasmuch us fire signified love, it was also made a repre 
 sentative of the Lord, as appears from the fire on the altar ot 
 the whole burnt-offering, which represented the mercy of the 
 Lord, and of wiiich it is said, " it shall not be put out," (Levit. 
 vi. 12, 13.) Therefore before Aaron entered into the mercy-seat, he 
 was directed to offer incense, tak\ugfire from off the altar of the 
 whole burnt-offering, (Levit. xvi. 12 — 14;) and in order to show- 
 that such worship was acceptable to the Lord,^re was sent down 
 from h.'uven, and consumed the holocaust, (Levit. ix. 24.) By 
 fire also in the Word is signified self-love and the lust tliereof, 
 with whicli heavenly love caimot agree, wherefore also the two 
 sons of Aamn were consumed hy fire., because they burnt incense 
 with str<()t.(/> fire, (Levit. x. 1, 2 ;) strange fire being all self-love 
 and the love of the world, and every lust arising from them. 
 Heavenly love, moreover, appears no other to the wicked thar
 
 362 GENESIS. [Chap. viii. 
 
 as a burning and consiimhig fire^ and therefore in the Word con- 
 suming fire is predicated of the Lord. Thus the fire on Mount 
 Sinai, which represented the love or mercy of tlie Lord, was 
 perceived by the people as a consuming fire^ in consequence ot 
 which they entreated Moses that he would not cause them to 
 hear the voice of Jehovah God, and see the great fire^ lest they 
 should die, (Deut. xviii. 16.) Such is the appearance of the love 
 or mercy of the Lord to those who are in the fire of self love 
 and of the love of the world. 
 
 935. And suimner and winter signify the state of the re- 
 generate man as to the renewed [affections] of his will, the 
 changes of which resemble those of summer and winter^ as is 
 evident frum what has been said respecting cold and heat. The 
 mutations of those about to be regenerated are likened to cold 
 and heat., but the alternations of such as are regenerate to swm- 
 mer and winter. That the former passage treated of a person 
 about to be regenerated, and the present relates to one already 
 regenerated, may be seen from this consideration, that in the 
 former instance cold is first named, and then heat, whereas here 
 summer is first mentioned, and afterwards tvinter. The reason 
 is, that the man who is being regenerated commences in a state 
 of coldness., or of no faith and charity, but when he is regen- 
 erated then he begins from charity. That the regenerate man 
 undergoes changes from states of no charity to those of some 
 charity, may appear clearly from this, that every one, even ttie 
 regenerate, is nothing but evil, and that all good is of the Lord 
 alone, consequently lie must necessarily undergo changes, being 
 at one time as it were in summer., or in charity, and at another 
 in winter.^ or in no charity. These alternations are for this end, 
 that man may be more and more perfected, and thus rendered 
 more and more happy. Similar mutations take place in the re- 
 generate man, not only during his life in the body but also when 
 he comes into the other world, for without changes resembling 
 as it were those oi su7nmtr and winter as to the will, and of day 
 and night as to the undei'standing, he can never be perfected 
 and rendered happier. These changes, however, in another 
 life are like those of summer and winter in the temperate zones, 
 and of day and night in the season of spring. These states ai"e 
 also described in the pri>phets by the terms summer and winter 
 and day and night ; as in Zechariah : "And it shall be in that 
 day, living w'aters shall go out from Jerusalem, part of them 
 towards the eastern sea, and part of them towards the hinder sea ; 
 in summer and in winter shall it be," (xiv. 8 ;) speaking of the 
 Kew Jerusalem, or the Lord's kingdom in heaven and on earth, 
 or of the states of both, called summer a/ad winter. So in 
 David: "The day is thine, the night also is thine, thou hast 
 prepared the light and the sun. Thou hast set all the borders 
 of the earth ; thou hast made summer and winter^'' (Psalm Ixxiv
 
 935—938.] GENESIS. 363 
 
 J 6, 17;) wliere similar things are implied. And in Jeremiah: 
 "If ye can break my covenant of the day^ and my covenantor 
 the nighty and there shall not \ni-day and niyht in their season," 
 &c. (xxxiii. 20). 
 
 936. Day and night signify the state of the regenerate man 
 as to intellectual things, the changes of which resemble those 
 of day and nighty as appears from what has been now stated. 
 Summer and winter^ in consequence of their difference as to heai 
 and cold are predicated of voluntary things, they being simihirly 
 circumstanced. Day and night are, however, spoken of intel- 
 lectual things, from their undergoing corresponding variations 
 as to light and darkness. As this is, however, self-evident, there 
 is no need of confirmation bv citing similar passages from the 
 Word. 
 
 937. Hence it may appear what the Word of the Lord is in 
 its internal sense. From the literal expression it would seem 
 as if nothing was here spoken of but seed-time and harvest, cold 
 and heat., summer and winter., day and night., when nevertheless 
 all these terms involve in them arcana of tlie Ancient or spiritual 
 church. The words themselves in the literal sense naturally 
 convey such an idea, and thus become as it were the most ex- 
 ternal receptacles in which such numerous and important celes- 
 tial arcana are contained that it is impossible to describe a ten- 
 thousandth part of them. The angels, influenced by the Lord, 
 see in those common words taken from terrestrial things, the 
 whole process of regeneration, and the states of those about to 
 be or who are already regenerated, and this with indefinite 
 variety, although man can scarcely perceive any thing at all in 
 them. 
 
 CONTINUATION RESPECTING THE HELLS. 
 
 TEEATING OF THE HELLS OF THE COVETOUS, OF THE FILTHV JERUSALEM AND THE ROB- 
 BERS IN THE DESERT ; AS WELL AS OF THE EXCREMENTITIOUS HELLS OK THOSE WHO 
 HAVE LIVED IN MERE VOLUPTUOUSNESS. 
 
 938. THE covetous are of all m.en the m,ost filtliy ., and think 
 least concerning the life after death., the soul., and the internal 
 man. They do not even know what heaven is., hecause of all 
 peojple they elevate their thoughts the least., employing and ex- 
 liausting them, exclusively on corporeal and terrestrial objects. 
 Wherefore lohen they come into another life., they do not for a 
 long time know that they are spirits., hut suppose themselves to he 
 still in the hody. The ideas of their thought — lohich hy avarice 
 are rendered as it were corporeal and terrestrial — hecome changed 
 into direful phantasies., and what may appear inaredihla., hut is 
 nevertheless true., the sordidly avaricious seem to themselves^ in
 
 364 GENESIS. [Chap. vih. 
 
 the other world, to dwell in cells, where their motiey is deposited, 
 and there to he infested hy mice j hut however they iiiay he an- 
 noy ad they do not retire thence until they are wearied out, and 
 then at length they emerge from their se^yulchres. 
 
 939. How drfiled the phantasies are, into which the ideas of 
 the sordidly avaricious heccme changed, is evident from, the hell 
 in which they live, which is at a great depth under the feet, and 
 from which a vapor exhales like that arising from hogs scalded 
 in a gutter. These are the habitations of the covetous, and those 
 who are adm/itted therein at first ajpear hlack, hut hy the shaving 
 off of their hair, as is done to pigs, they seem, to themselves to 
 he made white, although still retaining and carrying with them 
 the stain of their original color whithersoever they go. A certain 
 hlack spirit, who was not as yet conveyed to his own hell — hecause 
 there was a reason for his detention in the world of spirits — 
 was let down amongst them.. He had not heen extremely ava- 
 ricious, hut still, during his life in the hody, he had toichedly 
 coveted the wealth of others. On his approach, the avaricious 
 inhabitants of that region fied away, saying that he was a rohher, 
 hecause he was hlack, and thus he would murder them / for the 
 covetous shun such persons, heing particularly fearful (f losing 
 their life. At length discovering that he was no rohher — as they 
 suspected — they told him, that if he was disposed to hecome 
 white, he might he rendered so hy only having the hairs which 
 were in sight shaved off like those of pngs. This he was not 
 however, inclined to, and he was therefore taken up into the 
 world of spirits. 
 
 94U. A large p7'oportion of the inhahitants of this hell consists 
 of Jews who have heen sordidly a/varicious, the presence of whom 
 on the approach of other sjjirits is recognized hy a stench resem- 
 hling thai of mice. Whilst speaking of the Jews, it is permitted 
 me to relate the following circumstances respecting their cities, 
 and the rohhers in the desert, in order to show how lamentahle is 
 the state tfter death of such (f them as have heen soi'didly ava- 
 ricious, and have despised others in comparison toith themselves 
 from an innate arrogance 'prompting them to suppose themselves 
 alone to he the chosen people. In consequence of haming conceived 
 and confirmed in themselves, during their life in the hody. the 
 phantasy that they shall go to Jerusalem, and the Holy Land, <> 
 possess it, — 7iot heing disposed to understand tliat hy the iVV«.' 
 Jerusalem is meant the Lord''s kingdom in the heavens and on 
 earth, — there appears to them, when they come into the other 
 world, a city on the left of Gehennah, a little in front, to which 
 they fiock in great crowds. This city, however, heing miry and 
 fetid, is therefore called the filthy Jerusalem ; and here they run 
 about tJie streets, up to the ankles in dirt and mud, pouring out 
 coinijLiints and la/mentations. They see these cities — indeed 1 
 hanjc sometimes seen them myself — and the streets therein, with
 
 939— 9il.] GENESIS. 365 
 
 all their defilenunts^ represeiited as in open day. There once 
 appeared to me a certain spirit of a dushij hue coming from this 
 Jilthij Jerusalem., the (jate seeming as it wet^e to he opened. He 
 was encompaxsed about with wandering .stars.^ especially on his 
 leftside; Lvandering., in opposition to fixed stars., around a spirit., 
 ■signifying in the spiritual world falsities. He ap>proached., and 
 'applied himself to the npper part of my left ear. which he seemed 
 to touch with his mouth., in order to speak with me 'y hat he did 
 not speak in a sonorous tone of voice like otJiers., hut within him- 
 self., nevertheless in such a manner that T cA)uld hear and under- 
 stand. He stated himself to he a Jeivish Rahhi., adding that he 
 had heen in that miry city for a long time., and that the streets 
 thereof were nothing hut mud and dirt. He said also there was 
 nothing to eat in it hut dirt., and on asking why he who was a 
 spirit desired to eat., he replied that he did eat., and that when 
 he desired to eat., nothing %oas offered to him hut mud., which 
 grieved him exceedingly. He inquired what he must do^ having 
 in vai7i tried to 7neet with Ahraheim., Isaac, and Jacoh. I related 
 to him some particulars respecting them., informi7ig him it was 
 folly to seehfor them., for even if they we^'e found., they coidd not 
 possibly afford him any assistance. After adverting to so'rne rec- 
 ondite circu7nstances respecting them., I added., that no other 
 ought to he sought cfter hut the Lord cdone^ loho is the Messiah 
 whom tliey had despised on earth., for that he 7ndes tlie universe., 
 and that help only comes from Him. He then asked anxiously 
 ■and repeatedly where the Lord was. I replied he was to he found 
 every whei^e., and that he hears and knows all 7ne7i. At that 
 instant other Jeivish spirits drew him away from me. 
 
 9J:1. There is also another city 07i the right <f Gehennah., or 
 between Gehemiah and a lake., 7ohere the hetter sort ef tlie Jeios 
 ^eem to tltemselves to dwell. This hecomes changed., Jiowever., in 
 appearance according to their phantasies., soineti7nes being tu'r7ied 
 into villages., at others into a lake., and again into a city ; and 
 its inhabita7its are much afraid of 7'ohhers., hut so dona as they 
 remain i7i the city they are secure. Betwee7i the two cities tliei^e 
 is a khid of triangular space., very dai'k., whe7'e are robbers., who 
 are Jeios., but of the most abandoned so7't., who cruelly torture 
 whomsoever they Tneet. The Jeios out of fear call these robbers 
 the Lord., and the desert in which they reside the ea7ih. As a 
 security against the 7'ohhers., at the entrance into the city., 7vhich 
 is at an angle on tlie right side., there is a good spirit stationed., 
 who 7'eceives all comers., and before whom., as they arrive, they 
 how the7nselves towards the earth. They are admitted under his 
 feet., this being the ce7'emony obsei'ved here on these occasions. 
 A certain spi7'it ajyproaching 7ne suddenly., I demanded whe7ice he 
 came'? He replied., that he ivas mcdAng Ids escape from the rob 
 hers., whom he feared, because they kill., slaughter., hum., and boil 
 men., inquiring where he 7night he safe. I asked whence and from
 
 366 GENESIS. [Chai-. viii. 
 
 wliat country tie came ? And in consequence of his terror he 
 Ra/red not give me any other ansvjer than that it was tJie Lord'^s 
 earthy for they call that desert the earthy and the robbers the 
 Lordj. Afterwards the robbei's presented themselves. They icere 
 ver'v hlack^ and spoke in a deep tone of voice like giants^ and, 
 what is surprising., induced a sense of dread and horror on tJielr 
 apjyroach. I asked them who they were f And they ansxvered^ 
 that they were in quest of plunder. I inquired what they oneani 
 to do with their plunder^ and whether they did not know that they 
 were spirits., and therefore could neither seize ujjon nor amass 
 plunder.^ and that such notions were the phantasies cf their tvds ? 
 They replied., that they loere in the desert in quest of booty., and 
 tortured whomsoever they met. At length., whilst with m<?, they 
 acknowledged that they were spirits., but still could not be pi'&- 
 vailed upon to believe that they were out of the body. Those who 
 thus wander about are Jews, who threaten to kill., slaughter, burn^ 
 and boil whomsoever they meet., even though they be of the same 
 race., and even friends. Hence the nature of their disposition 
 wa^ dis.^overable, although i7i the world they durst not make it 
 yublicly known. 
 
 942. Not fa/r from the filthy Jerusalem there is also another 
 city., which is denominated the Judgment of Gehennah^ where 
 those dwell who claim heaven as diie to their own righteousness^ 
 and condemn others who do not live according to their pjhantasies. 
 Between this city and Gehennah there appears, as it were., a 
 tolerably handsome bridge., of a pale or grayish color / a black 
 spirit, whom they fear, is stationed to prevent their po^ssing over, 
 for on the other side of the bridge is Gehennah. 
 
 943. Those who in the life of the body ha.ve made pleasure 
 their end and aim, loving nothing so much as to indulge their 
 natural propensities, and live in luxury and festivity, caring only 
 for themselves and thevwrld, loithout any regard to things divine^ 
 and who are devoid of faith and charity, are after death first 
 introduced into a life similar to that po^ssed in the world. Th^'e 
 is a place in front towards the left, at a considerable depth, 
 whe7'e all is pleasure, frolic, dancing, feasting, and light conmer- 
 sation. Hither such spirits are conveyed, and then they know no 
 other but that they are still in the world. After a short time, 
 however, the scene is changed, and> then they are carried down 
 to the hell which is beneath the back-parts, and is merdy excrre- 
 Tneutitious j for such exclusively corporeal pleasure becomes in 
 another life 7n,ere excrement. I have seen them there carrying 
 dung and bemoaning their lot. 
 
 944. Such (f the female sex as from a low and mean con- 
 dition have become rich, and in consequence of the haughtiness 
 thence conceived give themselves up entirely to pleasure and to an 
 idle and effeminate life, lying in state beds like queens, and de- 
 lightinq t/> preside at the tables of luxury and refmem^nt, without
 
 942—946.] GENESIS. 367 
 
 rega/t'd to other concerns — when they meet in another life^ quarrel 
 miserahly one with another^ heating^ tearing^ and pulling eack 
 other hy the hair^ and behaving like so many furies. 
 
 945. But it is otherwise with those who are horn to the pleas- 
 ures or enjoyments of life., heing brought uj) from tlieir infancy 
 in such things I — as queens., and others of noble parentage., and 
 the rich likewise ^ for these., notwithstanding the pleasures., deli- 
 cacies., and splendors in which they lived., are amongst the happ/y 
 in the other world., if they have been principled in faith towards 
 the Lord and in charity tovjards their neighbor. For it is an 
 error to think of meriting hea/oen by a total abdication of tM 
 enjoyments of life., power., and wealth., and thus by sinking into 
 wretchedness ; for the renunciation of these., inculcated in the 
 Word, is to esteem them as nothing in respect to the Lord., and 
 to regard terrestrial life as nothing in comparison with heavenly 
 
 946. / ha/oe conversed with spirits in reference to the prroba- 
 bility of few being disposed to believe that such and so many 
 [states] exist in another life., in consequence of man having no 
 other than a very general and obscure conception of the nature oj 
 the life after death — one which is indeed next to none at all — and 
 in which they have confirmed themselves by observing that a soul 
 or spirit is invisible to the bodily eye. And the learned — although 
 they maintain the existence of the soul or spirit., yet by adhering 
 to artificial expressions and terms., which tend to obscure., yea., 
 even to extinguish the understanding of things., and by being 
 immersed in selfish and worldly pursuits., o/nd seldom, regarding 
 the public good and heaven — believe still less than the ignorant. 
 The spirits with whom L conversed were much surprised that 
 this should be the case with man., who is so well aware that even 
 nature, in her every kingdom, presents so momy various and 
 wonderful contrivances of which he is ignorant. Thus, for ex- 
 ample, it would fill a volume to recount the amazing andunheard 
 of particulars of structure in the internal human ear alone, the 
 existence of tohich is admitted by all ; but, if a fact be stated 
 concerning the spiritual world, from which all ana every thing 
 in the kingdoms of nature derive their existence, scarcely a/ny 
 one gives credit to it, by reason, as was said, of the prc^conceived 
 and confirmed opinion^ that it is nothing because it is ^i/iueen.
 
 iJ«h GENESIS. [Chap, ii 
 
 GENESIS. 
 
 CHAPTER THE NINTH. 
 
 OOMTINUATION RESPECTING THE HELLS. IT HERE TREATS OF 
 HELLS DISTINCT FROM THE PRECEDING. 
 
 9-17. THOSE' 2vho are deceitful^ and seek to secure every 
 thing to themselves hy deceitful contrivances^ and wlio have con- 
 firmed themselves in such habits hy their success during the life 
 of the hody^ appear to themselves to dwell towards the left in a 
 very large tun^ denominated the infernal tun^ oi'er which there 
 is a covering^ and on its outside a small globe on a pyramidal 
 hase^ which they actually suppose to be the universe under their 
 inspection and government. SucJt amongst them as ha^e craftily 
 persecided the innoce7it, dwell therein for ages — T was informed 
 that som.e had remained there already during twenty ages — and^ 
 when they arc let oat., they entertain the phantasy., that the uni- 
 verse is a kind of globe., which they walk around-., and trample 
 underfoot — believing themselves to be its gods. I have sometimes 
 seen and, conversed with them concerning their phantasy., but 
 ha/ving acquired such a nature during their abode in the world., 
 they could not be withdrawn from it. I repeatedly p)erceived 
 also., with lohat subtle sophistry they could perve7't the thoughts., 
 turning thein in an instant in a different dJrection., and suhsti- 
 tuting others with such incredible craftiness that it could scarcely 
 be recognized as their doing. In consequence of this., these spirits 
 are never admitted to men. for they infuse their poison so secretly 
 and clandestinely that it is impossible to perceive it. 
 
 !)48. There is cdso to the left 07^ other tun., as it appears to 
 thevi., iji which reside certain spirits., who i7i the life of the body 
 supposed iohe7i they did evil they were doing good., and vice versa, 
 consequently who put good in the place of evil. These co7itinue 
 tlierefor a time., and, ai'e then deprived of ratio7iality j in which 
 date tJteij are as it were in a drea7n, and whatsoever they do is 
 7iot imputed to them. StAll., hoivever^ they seem, to themselves to 
 be aicajke., a7id on the recove7'y of their rationaVty thcTj are re- 
 sto7'ed to themselves., and become as other spirits. 
 
 949. In front., towards the left., the7'e is a certain vault desti- 
 tute of light — indeed it is so thoroxighly dark as to be on thai 
 account called the gloomy vault [camera obsciira]. In this place 
 those reside who ha,ve ameted the possessions of others., and who 
 — having their mi7ids continually intent thereo7i — have eagerly 
 appropriatedj them without regard to conscience^ the momeiit any 
 specious pretence has offered for so doing. Some of these., duri7ig
 
 94:7—952.] GENESIS. ■ 3G9 
 
 their life in the hody^ dwelt in no smcdl degree of dignity^ as- 
 cribing, hotvever, to craftiness the honor due to j^udence. In 
 that vault they consult together^ as they used to do in ths hody^ 
 hoiv they may fraud alently deceive others, calling its darhness 
 their delight. The state to which those who dwell there, and 
 who have dealt fraudulently , are at lengtli reduced, was sJioion to 
 me, as seen in the hroad ligld of day. Their countenances are 
 worse than tJtose of the dead, being of a livid colon' and cojdaver- 
 ous appeara'nce, and horribly wrinkled, in consequence of their 
 being always tormented by anxiety. 
 
 950. There was a phalanx of spirits rising from the side of 
 Gehennah to a considerable Jteightin front, from whose sj^here it 
 was evident that they Jtad no regard for the Lord, and despised 
 all divi7ie worship, for the qualify of spirits may be perceived 
 by their spheres tdone on their first approach. Their speech was 
 undulatory. One of them, uttering some scandal against the 
 Lord, was in consequence instantly cast down towards one side of 
 Gehennah. From the front they ascended over the head, hoping 
 to find some lolth whom they might join themselves for the pur- 
 pose of subduing others ; but tliey %oere stopped by the wojy', and 
 given to understand tJi.at unless they desisted it would be to their 
 own detriment, so they halted, and thus became visible. Their 
 faces were black, and they had about the head a white bandage, 
 denoting that they regard divine worship, and consequently 
 the Word of the Lord, as dark matters — useful only to keep the 
 vulgar under the restraints of conscience. Their residence is near 
 Gehennah, wliere are flying but not poisonous dragons, wlhcnce 
 this place is called tlie habitation of dragons ', — as they are not, 
 however, deceitful, their hell is less grievous. These spirits also 
 ascribe all things to themselves and their own prudence, and 
 boast thfi.t they are afraid of no one / but it was shown them that 
 a mcr?. hiss suffices to excite their alarm and put them to flight ^ 
 for^ r, hissing noise being hiard, they tvere so terrified that they 
 thought aJl hell toas rising up to fetch them away, and the heroet? 
 suddenly discovered cdl the fearfulness of women. 
 
 951. Those ivho whilst here have fancied tliemselves saints, 
 are in the lower earth before the left foot, where they occasianally 
 appear to themselves to have a shiniixg countenance — owing to the 
 idea of tlteir own sanctity. At length it C07nes to pass, that they 
 are seized loith the greatest desire of ascending into heaven, which 
 they suppose to be on high ^ this desire becomes increased, andi^ 
 changed more and more into anxiety, lohicli grows upon tliem ini'- 
 mensely, until they acknowledge that they are no saints. When 
 taken away from thence, it is given them to be sensible of tlieir 
 own sUmch, which is indeed most offensive. 
 
 952. A certain spirit having assumed in the world am, appear- 
 ance of sanctity, to gain the esteem of men, ami thereby- m£rit 
 h4>ALveii., supposed himself Jioly, and stated that he had led a pious 
 
 BB '
 
 370 GENESIS. [Chap. ix. 
 
 Ufe^ and given much time to prayer^ thinking it sufficient fo7' evefy 
 one to he coiicemed about and jorotnde for himself, tie added 
 also tJmt he was a sinner^ and was ready to sniffer., even to he 
 trodden under foot hy others., calling this Christian jxdience., and 
 declaring that he was willing to he the least^ in order to hecome 
 the greatest in hea/ven. On heing examined whether he had d<yiu 
 good to any one., or had performed works of charity.^ or hecn 
 desirous of doing so, he said that he knew not wJiat loas meant hy 
 works of charity., only that he lived a holy life. Pre-einin^nce 
 heing the principal aim of this man — he a^couniing others vile in 
 comparison with himself., more especially heoause he thought hiriv- 
 self a saint — he appeared in the humoMform white down to the 
 loins., hut afterwards hecame changed., first into a darkish hlue, 
 am^d sid)seguently to a hlach color., and., inasmuch as he desired U^ 
 rule over others., despising them in comparison with himself., hi 
 hecame hlacker than they. The state of tJwse who wish to he 
 greatest in heaven may be seen ahove., n. 450, 452. 
 
 953. Being conducted through some mansions of the first 
 heaven., I saw at a distance from thence an extensive sea swelling 
 with mighty waves., the boundaries of which stretched heyond the 
 range of vision. I was informed that those who had desired 
 worldly grandeur., and were solicitoxis only to procure glory ^ with- 
 out regard to the lawfulness of the means, are possessed with 
 such phantasies, and hehold a sea like this, in tlie constant dread 
 of heing drowned in it. 
 
 954. The phantasies which have pjrevailed during the life of 
 the hody are changed in another life into others corresponding to 
 them. Thus, for example, those who were violent and unmerciful 
 on earth, have these vices changed into an incredible degree of 
 (yruelty, and appear to themselves to murder and torment in divers 
 ways every companion they meet with, the delight from these 
 pi^actices constituting their highest gratification. Such as have 
 been bloodthirsty take pleasure in torturing sjnrits even to blood, 
 supposing them to be men, and not knowing otherwise. At the 
 sight of blood—for such is their p)hantas^i that they see as it were 
 an appearance of it — they are highly delighted. The phantasies 
 of the avaricious induce them to believe themselves infested with 
 mice, and other similar animals, according to the specific nature 
 of their vice. Those who have been delighted with mere pleasures, 
 accoimting them the ultimate end of existence — their highest good, 
 and, as it were, their heaven — find their highest gratificatimi «n 
 dwelling in privies, perceiving them as most agreeable. Some 
 Inhabit u/rinous and stinking lakes, others miry place^s, (&c. 
 
 955. Tliere are besides divers kinds of punishment with 
 which the wicked are most grievously tormented in another life, 
 rushiitg into them as they return into th^ir oivn filthy Vu^ts. 
 Hence they feel shame, terror, cmd horror of such p}'act'ic€s,a.nd 
 at length desist from them. These punishments are of vari<nu
 
 953—958.] GENESIS. 371 
 
 kinds^ out consist in general of laceration^ cutting to ^neces^ 
 punishm,ents under veils, and many others. 
 
 956. Those who, heing addicted to reoenge, fancy themselves 
 greater than everyhody else, esteeming others as nothing in respect 
 to themselves, are punished hy laceration, which is thus (Reeled. 
 They are hedauhed all over the body and, face, so that there are 
 scarcely any traces of a human figure l<ft. The face looks like 
 a thick round cake, the arms resemhle coarse garments, which 
 })eing stretched out are set in motion on high, and turned con- 
 stantly toioards heaven, whilst the nature of their offence is ptdj- 
 licly proclaimed ', and this is continued till they are most inti- 
 mately touched ivith shame, and are thus compelled in a suppliant 
 manner to heg forgiveness, and sid>init to authority. Afti^rvoards 
 they are conveyed to a miry lake, near the filthy Jerusalem, and 
 are plunged and tumbled therein., until they are all covered with 
 mud ^ and this is repeated until such lust is taken away. In this 
 lake there are malicious women belonging to the province of the 
 Vesica Urinatoria. 
 
 957. Those who in the life of the body have contracted a habit 
 of speaking one thing and thinking another — especially if, under 
 the mask of friendship, they have sought to obtain the wealth of 
 others — wander about in another life, and wheresoever they come 
 inquire whether they ma/y abide there, saying that they are poor. 
 On being received in any place, they covet all that they see in 
 consequence of the lust that is in them ' but as soon as their evil 
 nature is discovered, they are punished and expelled, sometimes 
 being miseroMy racked in differerit ways — according to the nature 
 of the deceit and hypocrisy which they have contracted — some as 
 to tlieir whole body, othei's as to the feet, loins, breast, or head, 
 and others only as to the region about the mouth. These torments 
 consist of reciprocal reverberations of a nature not to be described, 
 being violent collisions, and consequently stretching of parts ^ which 
 make themfa/ncy themselves torn into small pieces, struggling vio- 
 lently all the while. These rack-like punishments are of very 
 various kinds, and are frequently repeated at intervals until the 
 sufferers become affected with fear and horror at the thought of 
 deceiving by false speeches — every succeeding punishnnent operates 
 to the removal of something. The executioners declare they are 
 so delighted with their office that they would liJce to exercise it to 
 all eternity. 
 
 958. There are troops of spirits wandering aboid, of whom 
 others are exceedingly cfraid. They aqyply themselves to the 
 lower part of the back, and torment by rapidly jerking a/nd vio- 
 lently and audibly twisting the bodies of spirits into the form oj 
 a cone, having its apex xipward, and towards which they direct 
 their chief force. Whosoever is let into this cone — and they are 
 deceitful hypocrites who are thus punished — especially if hf ht 
 towa/rds its top, is miserably racked in every joint.
 
 372 GENESIS. [Ckap. ix, 
 
 959. One night on awaking, I heard sonit spirits abovt me, 
 who were desirous to ens7ia?'e me in my sleej), and after a little 
 while I had a dismal dream. On again awaking, 1 was muck 
 sv/rjji'ised to see suddenly present certain chastisvug sjm'its, who 
 inflicted ternhle jMnishment on those who had endeavo7't;d to 
 ensnare me whilst asleep, hy clothing them as it were with risihle 
 hodies, having corporeal senses, and then torturing tlicin hy 
 violent collisions of the jjarts in all directions, attended with 
 fangs owing to the struggles thereby occasioned. The cliastising 
 spirits desired to kill thtni if they could — they being principally 
 the sirens spoken of n. 831 — and this added greatly to their vio- 
 lence. The punishment lasted a long while, extending to several 
 troops about me ; and what was surprising, all who hcid endi^ai)- 
 ored to ensnare me were discovered, notwithstcunding they sought 
 to conceal themselves / for being sirens, they endeavored by nu- 
 merous contrivances to avoid punishment, but in vain. Some- 
 times they tried to escape by hiding themselves in the interior 
 parts of nature ■ at others by pyretending not to be the p>er sons 
 who had offended. Now they sought to transfer the punishment 
 to others by transferring to them their own ideas j then they pre- 
 tended that they were infants who were thus tortured, or good 
 spirits, or angels, with a variety of other artifices — but all to no 
 'purpose. Wondering that they were so severely punished^ I per- 
 ceived that it was because their crim.e was of so enormous a kind, 
 arising from the necessity there is that man should sleep in 
 safety, since otherwise the human race must necessarily 2M"ish. 
 I was also made aware that the same thing occurs, altliough 
 man is ignorant of the fact, in reference to others, wJi'om these 
 spirits endeavor by their artifices to assault during sleep ,' for 
 unless it be given to converse with spirits, being with them by 
 internal sense, it is impossible to hear, and much more to see, 
 such things, notwithstanding they happen alike to all. The Lord 
 is particularly watchful over man during sleep. 
 
 960. There ai^i certain deceitful spirits, %vho, whilst they 
 lived in the body, practised secret artifices, and sotne of thent. 
 who, by a mischievous simulation assumed the semblance oj 
 angels with a view to deceive. Such sph'its learn in the othei 
 world to withdraw themselves into the more stibtile 2>a7't of na- 
 twre, retiring from the observation of others, thinking thus tc 
 secure themselves from punishment. These, however, not only 
 undergo raxking jx^i'^^s like the others, according to the nature 
 and heinousness of their deceit, but are al'so cemented together in 
 such a way, that the more they desire to be loosened or separated 
 from each other, so much the closer do they adhere. This pun- 
 ishment is attended with more intense torture, as answering to 
 H^eir deeper laid stratagems. 
 
 961. Some persons from hahit, and others from a spirit of 
 derision, accustom themselves to introduce texts of Holy Scripture
 
 9- -9G7.] GENESIS. 373- 
 
 m cormnon discourse^ however trifling or 7'idiculous it viay he^ 
 thi'iik'mg thus to add weight and give a finish to their idle jest- 
 ings. Bat such tlwughts and sayings adjoin tlieniselves to their 
 ".orjyoreal and d' filed ideas ^ and in another life — hy returning 
 \oith their profane adjuncts — occasion them much misclivf. 
 These spirits also undergo the publishment of the rack until t/icy 
 delist from such habits. 
 
 902. TJiere is also a mode of punishment in which sj/ir/ts an 
 as it were torn asunder as to their thoughts^ the interior thougJUs 
 being at war with the exterior. This is attended with interior 
 *^rture. 
 
 963. The punishment of the veil is a very common one., and 
 is effected in this manner. The offender., in consequence of the 
 phantasies by which he is impressed., appears to himself to be 
 under a veil., stretched out to a great distance., which is as it were 
 a cohering cloud., condensed according to the culprifs phantasy. 
 Under this cloud the sufferers run here and there., with an exceed- 
 ingly eager desire to make their escape., and with different velo- 
 cities., until they are wearied out., this generally continuing for 
 the space of an hour., more or less., and being attended with dif- 
 ferent degrees of torture according to the intensity of their desire 
 to extricate themselves. The punishment of the veil is Infilcted 
 on those who., although they see the truth., are rendered by self- 
 love unwilling to acknowledge it., and are angry to think that it 
 is the truth. Some spirits have such anxiety and terror under 
 the veil., that they despair of ever being set at liberty., as I was 
 informed by one who had been let out. 
 
 9C!i. There is also another kind of veil., in which the offender 
 is enveloped as in a sheet., so that lie seems to himself to be bound 
 ] band., foot., and body., and is at the same time impressed with a 
 strong desire to extricate himself. This he imagines may be 
 easily effected., as he is only wrapped up in a single fold., but, on 
 making the attempt., the more he unfolds it., the longer It growSy 
 until he is driven at last to despair. 
 
 965. What has been said may suffce concerning the hells and 
 the punishments inflicted therein. Infernal torments are not^ as 
 some suppose., the stings of conscience., for those who are in hell 
 have no conscience., and consequently cannot be so tormented., foi 
 such as have had conscience are amongst the blessed. 
 
 966. It is to be observed., that no one suffers any punishment 
 and torment in another life on account of hereditary evils., but 
 for the actual evils which he has himself committed. 
 
 967. When the wicked endure punishment., there are always 
 angels present to regulate its degree., and alleviate the pains of 
 the sufferers as Tnuch as may be. They cannot., however., remove 
 them entirely., because such is the equilibrium of all things in 
 another life., that evil punishes itself and unless it were removed 
 hy 2>unish?nents, the evil spirits must necessarily be kept in som^
 
 374 GENESIS. [Chap. ix. 
 
 hell to etenitty^ for otherwise they would infest the societies oj" 
 the good^ and do violence to that order appointed hy the Lord^ on 
 which the safety of the universe depends. 
 
 968. Some have entertained the notion that the devil ought 
 not to he spohen to., hut that he should he shunned and avoided. 
 Such., however., are instructed that it unould do no injury to those 
 whom the Lord defends., even were they encompassed ahout with 
 all the powers of hell hoth within and ivithoiil—as has hetn given 
 me to know hy various and astonishing experience — so that at 
 length I had no fears of conversing even with the very worst of 
 the infernal crew — this heing granted to me., that I might hecome 
 acquainted with their nature. When some ha/ve eacpi^essed their 
 surprise that I should discourse with such wiched creatures., 1 
 have informed them not only that such conversation is unattend- 
 ed with injury to 7nyself hut also that devils in the other world 
 were once men., who., during their sojourn here lived in hatred., 
 revenge^ and adultery., many of whom were then held in superior 
 respect and esteem y yea., that there are some amongst them whom 
 I knew in the hodyffor that the devil is nothing else hut such an 
 infernal crew. I stated further., that men during their life in 
 the hody., have attendant on them at least two spirits from hell 
 and two angels from heaven., the infernal spirits hearing rule 
 with wicked men., hut heing suhdued and forced to serve with the 
 good I consequently that it is an error to suppose that any devils 
 have existed from the heginning of creation., except those xcho 
 were once such men. On hearing this account they were much 
 amazed., and confessed that they had entertained an entirely 
 dijferent opinion of the devil and his crew. 
 
 969. In so large a kingdom., where all the souls of men since 
 the heginning of creation flock together., nearly a million coming 
 weekly from this earth., each with his particular temper and 
 nature different from every other., and where there is a general 
 communication of the ideas of each — notwithstanding cdl things 
 hotJi genercdly and specifically have to he reduced to order., and 
 this continually — there must necessarily exist an indefl/nite 
 nundyer of circumstoMces which heme never entered into the 
 idea of man. Now as scarcely any one has heretofore con- 
 ceived any except a very ohscure idea either of heaven or hell, 
 what has heen said ahove will naturally appear strange and 
 marvellous.^ owing more especiodly to this., that spirits are gen- 
 erally supposed to he destitute of the senses, although they possess 
 them more exquisitely than men y nay., evil spirits., hy artifices 
 unknown in the world., have the power of inducing on others a 
 sense almost., as it were., corporeal., and thus far more gross. 
 
 970. The nature of vastations will he considered at the con 
 elusion of the present chapter.
 
 968—970.] GENESIS. 375 
 
 CHAPTER IX. 
 
 1. AND God blessed Noah and his sons, and said unto 
 them, Be fruitful, and multiply, and re|)lenish the earth. 
 
 2. And let the fear of yon and the dread of you be upon 
 every beast of the earth, and upon every bird of heaven, to 
 every thing which the ground causeth to creep forth, and to all 
 the fishes of the sea ; let them be given into your hands. 
 
 3. Every reptile which liveth shall be meat for you ; as the 
 esculent vegetable of the herb [olus herbjie] have I given it you 
 all. 
 
 4. Only flesh with the soul thereof, the blood thereof, shall 
 ye not eat. 
 
 5. And surely your blood with your souls will I require ; 
 from the hand of every wild beast will I require it, and from 
 the hand of man [homo] ; from the hand of the man [vir] his 
 brother will I require the soul of man [homo]. 
 
 6. Whoso sheddeth man's blood in the man, his blood shall 
 be shed ; for in the image of God made he man. 
 
 7. And you, be ye fruitful, and multiply ; be ye poured forth 
 upon the earth, and multiply therein. 
 
 8. And God said to Noah, and to his sons with him, saying, 
 
 9. And I, behold, I establish my covenant with you, and 
 with your seed after you ; 
 
 10. And with every living soul which is with you, to the 
 bird, to the beast, and to every wild beast of the earth with 
 you ; from all going forth of the ark, even to every wild beast 
 of the earth. 
 
 11. And I establish my covenant with you; and all flesh 
 shall not be cut off' any more by the waters of a flood ; and there 
 shall be no more a flood to destroy the earth. 
 
 12. And God said, This is the token of the covenant which 
 I give between me and you and every living soul which is with 
 you, into the generations of the age. 
 
 13. I have given my bow in the cloud, and it shall be for a 
 token of the covenant between me and the earth. 
 
 14. And it shall be, in beclouding myself with a cloud over 
 the earth, and the bow is seen in the cloud, 
 
 15. That I will remember my covenant which is between 
 me and you and every living soul in all flesh; and the waters 
 shall no more become a flood to destroy all flesh. 
 
 16. And the bow shall be in the cloud ; and I see it, to 
 remember the everlasting covenant between God and every living 
 soul in all flesh which is upon the earth. 
 
 17. And God said to Noah, This is the token of the covenant
 
 3T6 GENESIS. [Chap. ix. 
 
 which I establisli between me and all flesh whicii is upon the 
 earth. 
 
 18. x\nd the sons ofjSToah, who went forth of the ark, were 
 Shem, and Ham, and Japheth : and Ham, he is the father of 
 Canaan. 
 
 19. These are the three sons of Xoah: and of them was the 
 whole earth overspread. 
 
 20. And Noah began to be a man [vir] of the ground, and 
 he planted a vineyard : 
 
 21. And he drank of the wine, and was drunken ; and he 
 was uncovered in the midst of his tent. 
 
 22. And Ham, the father of Canaan, saw the nakedness of 
 his fatlier, and told his two brethren w^ithout. 
 
 23. And Shem and Japheth took a gannent, and they both 
 laid it upon the shoulder, and went backward, and covered the 
 nakedness of their father; and their faces were backward, and 
 they saw not their father's nakedness. 
 
 24. And Noah awoke from his wine, and knew what his 
 younger son had done unto him. 
 
 25. And he said, Cursed be Canaan; a servant of servants 
 shall he be to his brethren. 
 
 26. And he said. Blessed be Jehovah the God of Shem ; and 
 Canaan shall be his servant. 
 
 27. God shall eidarge Jajiheth, and he shall dwell in the 
 tents of Shem ; and Canaan shall be his servant. 
 
 28. And Noah lived after the flood three hundred years and 
 fifty years. 
 
 29. And all the days of Noah were nine hundred years and 
 fifty years; and he died. 
 
 THE CONTENTS. 
 
 971. THE state of the regenerate man now follows ; and 
 first of the dominion of the internal man and the submission of 
 ^lie external. 
 
 972. All things belonging to the external man are subject 
 and subservient to the internal, verse 1 to 3 ; but ])articular 
 caution is necessary, lest man should immerse the goods and 
 truths of faith in his lusts, or i)y goods and truths which are of 
 the internal man contirm evils and falses, which must of neces- 
 Bity condenm him to death, and punish him, verses 4 and 5, 
 and thus destroy the spiritual man, or the image of God, with 
 him, verse 6. This being prevented, all things will prosper 
 with him. verse 7.
 
 971- -977.J GENESIS. 377 
 
 973. It next ti'eats of the state of man after the flood, whom 
 the Lord so formed tiiat hemiglit be present witli liim by means 
 ■of charity, and thus ])revent his perishing like the last posterity 
 ■of the Most Ancient Church, verses 8 — 11. 
 
 974. Afterwards the slate of num subsequent to the deluge, 
 who is in a capacity to receive charit}', is described by a how in 
 ■the cloudy which he resembles, verses 12 — 17. The relation this 
 how has to the num of the church, or the regenerate rnan, verses 
 12, 13; — to every man in general, verses l-l, 15; — to the man 
 who is in a capacity of being regenerated in ])articular, verse 
 16; — and conseijuently not otdy to man within but also to man 
 ■without the church, verse 17. 
 
 975. It treats lastly of the Ancient Church in general; by 
 SJte7)i^ there is understood internal worship, by Japheih^ corre- 
 sponding external worship, by ILim^ faith separate from charity, 
 ^nd by Canaan^ external worshi}) separate from internal, — from 
 verse 19 to the eiul. This cliurch, tlirough the desire to inves- 
 tigate the truths of faith of itself, and by reasonings, flrst lapsed 
 into eri'ors and pervei'se opinions, verses 19 — 21. Those wlio 
 are in external worship separate from internal, deride the doc- 
 trine of faith itself, in consequence of such errors and perverse 
 opinions, verse 22 ; but such as are in internal worship, and in 
 extei'nal thence derived, interpret such things to good, and ex- 
 cuse them, verse 23. Those who are in external worship sepa- 
 rate from internal, are most vile, verses 24, 25 ; and still they 
 may perform vile services in the church, verses 26, 27. 
 
 976. Lastly, the duration and state of the lirst Ancient 
 ■Church are described by the years of Noah, verses 28, 29. 
 
 THE INTERNAL SENSE. 
 
 977. INASMUCH as it here treats of the regenerate man. 
 It may be expedient to point out briefly his nature as compared 
 with one who is not regenerate, that thus the nature of both 
 may be understood. With the regenerate man there is a con- 
 s<rience of what is good and true, and he does good and thinks 
 truth from conscience / the good which he does being the good 
 of charity, and the truth which he thinks the truth of faith. 
 The unregenerate man has no conscience^ or if any, it is not a 
 conscience of doing good from charity, and of thinking truth 
 from faith, but from some love or other regarding himself or 
 the world, wherefore it is a spurious or false co7isciencc. With 
 thi.- regenerate man there is joy when he acts according to con- 
 science^ and anxiety when forced to do or think contrary to it ; 
 but it is not so with tne unregenerate, for in many instances 
 he does not know what conscience is, much less what it is to do 
 any thing either according or contrary to it. he doino: only what
 
 378 GENESIS. [Chap. ix. 
 
 favoi-8 and thus gratifies liis own loves, since to act contrary 
 thereto occasions anxiety. The will and understanding are re- 
 newed with the regenerate man, and constitute his conscience^ 
 or in other words are in that conscience by which the Lord 
 operates the good of charity and tlie truth of faith with him. 
 The unregenerate man, however, is destitute of will, having lust 
 in its stead, whence comes a proneness to every evil ; neither is 
 ihere understanding, but i-atiocination, and hence a tendency 
 to whatever is false. With the regenerate man there is celestial 
 and spiritual life ; his capacity of thinking and understanding 
 what Ib good and true being derived from the life of the Lord 
 through the re?nains, of which we spoke above, and hence he 
 has the faculty of reflection ; but the unregenerate man pos- 
 sesses only corporeal and w^orldly life. With the regenerate the 
 internal man has the dominion, the external being obedient and 
 submissive ; but with the unregenerate the external man rules, 
 the internal being quiescent, as if it had no existence. The 
 regenerate man knows, or has a capacity of knowing on re- 
 flection, w4iat the internal man is, and what the external ; but 
 of these the unregenerate man is altogether ignorant, nor can 
 he know them although he reflects, since he is unacquainted with 
 the good and truth (jf faith originating in charity. Hence may 
 be seen what is the quality of the regenerate, and what of the 
 unregenerate man, and that they diti:er from each other like 
 summer and winter, and light and darkness ; wherefore the 
 regenerate is a living, but the unregenerate a dead man. 
 
 97S. What the internal man is, and what the external, is 
 known to few, if any, in the present day. It is generally sup- 
 posed that they are one and the same, and the reason of this 
 supposition is, because the generality of persons believe that 
 they do what is good and think what is true of themselves, or 
 from pro^rium, this idea originating in their ^'oprium. The 
 internal man is, however, as distinct from the external as heaven 
 from earth. Both the learned and the unlearned, when reflect- 
 ing on the subject, entertain no other conception respecting the 
 internal man but as consisting of thought, because it is within ; 
 and believe that the external man is the body, with its sensual 
 and voluptuous principle, because they are without. Thought, 
 however, which is thus ascribed to the internal man, does not 
 in fact belong thereto; for in the internal man there are nothing 
 but goods and truths derived from the Lord, confidence being 
 implanted in the interior man by the Lord. Thus the wicked, 
 yea, the very worst of men, and even those who are destitute 
 of conscience,, ave thought ; hence it is evident, that thought 
 does not belong to the internal, but to the external man. That 
 the material Lody, with its sensual and voluptuous principle, 
 does not constitute the external man, is manifest from this con- 
 Bideration, that spirits, who have no material bodies, have an
 
 978.] GENESIS. 379 
 
 external raan as well as men on earth. What the internal man 
 is, and what the external, cannot be known, unless we are fii'st 
 aware that there is in every man a celestial and spiritual |)rin- 
 ciple corresponding with the angelic heaven, a rational ])rin- 
 ciple corresponding with the heaven of angelic spirits, and an 
 interior sensual principle corresponding with the heaven ol 
 spirits. For there are three heavens answering to these three 
 princi}>les in man, which are most perfectly distinct from each 
 other ; and hence after death the man who has conscience enters 
 first into the heaven of spirits, he is afterwards elevated by the 
 Lord into the heaven of angelic spirits, and lastly into the angelic 
 heaven, which could not possibly take place unless there were 
 in him as many heavens, with which and with the state of which 
 he has a capacity of corresponding. Hence it was made mani 
 fest to me what constitutes the internal, and what the external 
 man. The internal man is formed of what is celestial and spir- 
 itual ; the interior or intermediate man, of what is rational ; 
 and tlie external man of sensual things, not belonging to the 
 body, but derived frum bodily things ; and this is the case not 
 only with man, but also with spirits. To speak in the language 
 of the learned, these three, the internal, interior, and external 
 man, are like end^ cause^ and effect i and it is well known that no 
 (ffect can possibly be produced unless there be a cause^ and that 
 tliere is no cause without an end. Effect.^ cause., and end., are as 
 distinct from each other as exterior, interior, and inmost. Strictly 
 S[)eaking, the sensual man. — or he whose thought is grounded 
 in sensual things — is the external man, and the spiritual and 
 celestial man, the internal man, but the rational man is inter- 
 mediate between the two — that by which the communication 
 of the internal and external is effected. I am aware that few 
 will apprehend these statements, in consequence of the gene- 
 rality of mankind living in external things, and making them 
 the ground of their thoughts. Hence some regard themselves 
 as like the brutes, believing that on the death of the body they 
 shall die also, although they then first begin truly to live. After 
 death, those who are good, at first live the sensual life in the 
 world or heaven of spirits, afterwards the interior sensual life 
 in the heaven of angelic spirits, and lastly the inmost sensual 
 life in the angelic heaven, this angelic life being the life of the 
 internal man, concerning which scarcely any tiling can be said 
 which is comprehensible by man. The regenerate may know 
 that such life exists by reflecting on the nature of the good and 
 the true, and of spiritual warfare, for it is the life of the Lord 
 in man, since the Lord — by the internal man — introduces the 
 good of charity and the truth of faith into his external man. 
 W hat is thence perceived in his thought and affection is of so 
 general a nature, that in it are contained innumerable partic- 
 ulars flowing from the internal man, which man cannot in any
 
 3»0 GENESIS. [Chap. ix. 
 
 degice distinguish until lie enters the angelic lieaven : see what 
 is said above, n. 545, when speaking of our ex[)erience on this 
 subject. What is here stated concerning the internal man 
 being above the comprehension of the generality of mankind, 
 is not necessary to salvation ; it is enough to know that there is 
 an internal and an external man, and to acknowledge and believe 
 that all goodness and truth are from the Lord. . 
 
 979. These observations on the state of the regenerate man, 
 and on the influx of the internal into the external man, are 
 premised, because this chapter treats of tlie regenerate man — 
 of the dominion of the internal over the external man — and of 
 the obedience of the external man. 
 
 950. Verse 1. And God blessed Noah and his sons^ and said 
 unto thtin^ Be fruitful and inultiply^ and replenish the earth. 
 God hlessed., signifies the presence and grace of the Lord ; Noah 
 mid his sons, signify the Ancient Church ; hef/'uitful, the goods 
 of charity; and multiply, the truths of faith, which were now 
 to be increased ; by replenishing the earth, is signified in the 
 external man. 
 
 951. God hlessed, signifies the presence and grace of the 
 Lord, as is evident from the signification of Messing. To hless, 
 in the Word, denotes in the external sense to enrich with every 
 earthly and corporeal good, according to the ex})lanation of the 
 Word given by those who abide in the external sense — as the 
 ancient and modern Jews, and also the Christians, especially in 
 the present day — wherefore the}'^ made the divine blessing to 
 consist in riches, an abundance of possessions, and selfglory. 
 To bless, in the internal sense, however, is to enrich with all 
 spiritual and celestial good, wdiich blessing is and never can be 
 given except by the Lord, and on that account it denotes his 
 presence and grace, which necessarily bring with them such 
 spiritual and celestial good. It is said presence, because the 
 Lord is present only in charity, and it here treats of the regen- 
 erate spiritual man, who acts from charity. The Lord is '\w- 
 A(iQ,<\ piresent with every man, but in proportion as man is distant 
 from charity, in the same proportion \\\^ presence of the Lord — 
 80 to speak — is more absent, or the Lord is more remote. The 
 reason why grace is mentioned, and not mercy, is, because celes- 
 tial men never talk of grace, but of mercy, whilst spiritual 
 men never mention mercy, but grace. This mode of speaking 
 is grounded in the circumstance that those who are celestial 
 acknowledge the human race to be nothing but filthiness, yea, 
 in itself excrementitious and infernal ; wherefore they implore 
 the mercy of the Lord, and hence mercy is ])redicated of this 
 state. Those, however, who are spiritual, although they know 
 the human race to be of such a nature, yet they do not ac- 
 knowledge it, because they remain \x\ proprium, which they love 
 wherefore they speak with dilficulty o^ mercy, but easily oi grace.
 
 979— 983.J GENESIS • 381 
 
 This is a consequence of the humiliation of butli ; for in prup(,>r- 
 tion as any one loves himself, and thinks that he can do good of 
 himself, and thus merit salvation, he becomes less capable of 
 imploring the LoixV & mercy. The reason why some can imi)l«»re 
 grace is, because it is become a customary form of prayer, and 
 vidien thus sought there is but little of the Lord and much of 
 tiiemselves in their idea of it, as any one may discover in him- 
 eeif whilst he names the gr'ace of the Lord. 
 
 982. By Noah and his sons is signified the Ancient riiurcli, 
 as was said and shown above, and as is evident also from what 
 follows. 
 
 983. Be fruitful signifies the good of charity, and inultlply 
 the truths of faith, which were now about to be increased, a.- 
 is evident from the signification of both expressions in the 
 Word, where to fructify or to produce fruit., is constantly ])red- 
 icated of charity, and to multiply., of faith, as was shown above, 
 n. 43, 55; and in further confirmation of which it is i)ermitted 
 to adduce the following passages from the Word: ''Turn, (J 
 backsliding children ; — i will give you pastors according to mine 
 heart, and they shall feed you with l:nowledge and intelligence. 
 And it shall be that ye shall be multiplied and made fruitful in 
 the earth^'^ (Jerem. iii. 14 — 10 ;) where, to multiply mand'estly 
 denotes growth in knowledge and intelligence, that is, in faith, 
 and to he m^ade fruitful relates to the goods of charity; for it 
 there treats of the implantation of a church, in which faith or 
 m,ultiplication precedes. Again, in the same pro})het : " I will 
 gather the remnant of my fiock out of all lauds whither I have 
 driven them, and will bring them again to their folds, and they 
 shall he fruitful and multiplied^'''' (xxiii. 3 ;) speaking of a church 
 already planted, consequently y/v^^'^w^ as to the goods of chai-ity 
 and multiplitd as to the truths of faith. So in Moses : '' More- 
 over I will look to you, and make you to he fruitful and I will 
 make you to he multiplied., and establish my covenant with you," 
 (Levit. xxvi. 9 ;) speaking in the internal sense of the celestial 
 thwYch^ yi\\QVQ\i)Y^ to he fruitful is predicated of the goods of 
 love and charity, and to he multiplied., of the goods and truths 
 of faith. Li Zechariah : " I will redeem them, and they shall 
 be multiplied as they have been multiplied^^'' (x. 8 :) that to he 
 multiplied is here predicated of the truths of faith is evident 
 from the fact of their being about to he I'edcemed. In Jeremian : 
 " The city shall bt builded upon hei" own heap — and out of 
 them shall proceed confession, and the voice of them that make 
 merry, and I will cause them to be mult'tplied, and they shall 
 not be diminished — their sons also shall be as aforetime," (xxx. 
 18 — 20 ;) speaking of the afi'ections of truth, and of the truths 
 of faith ; the former being den(jted by confession., and the voice 
 of tliem that make merry ^ and the latter by heing multiplied j 
 ians also there represent truths.
 
 382 GE>^ES1S. [Chap. ix. 
 
 984. To replenish the earth means in the external man, as 
 is manifest, because earth signifies the external man, and has 
 been demonstrated above. In reference to the goods of charity 
 and "^he truths of faith in the regenerate man, it may be ob- 
 served that they are implanted in his conscience by means of 
 faith, or by the hearing of the Word, thereibre they are neces- 
 sarily first implanted hi his memory, which belongs to the ex- 
 ternal man. When the man is regenerated, and the internal 
 man acts, the same takes jjlace with respect to fructification and 
 multiplication^ the goods of charity putting themselves forth in 
 the atiections of the external man, and the truths of faith in 
 his memory increasing and multiplying in both. The nature o-f 
 this m,ultij)licatio7i may be known to every regenerate person, as 
 well from the Word, from the rational man, and from scientifics^ 
 by which he becomes more and more confirmed, this being an 
 etiect of charity, the Lord alone operating by charity. 
 
 985. Verse 2. And let the fear of you and the dread of you 
 he upon every heast of the earthy and upon every hird of heaveru 
 to every thing which the ground causeth to creep forth., and to all 
 the fishes of the sea', let them, he given into your hands. The 
 fear of you and the dread of you., signity the dominion of the 
 internal man,^^^*^^' having reference to evils, and dread to falses : 
 upon every heast of the earth., signifies upon the lusts which are 
 of the mind \_animus~\ ; and upon every hird of heaven., signifies 
 upon the falsities which belong to the reasoning principle. To 
 every thing which tlie ground causeth to creep forth., denotes the 
 attections of goodness ; to all the fishes of the sea., scientifics ; 
 and let them he given into your hands., signifies the possessions 
 of the irUernal man in the external. 
 
 9^Q. The fear of you and the dread of you., signifies the do- 
 minion of the internal xn-A'i^., fear having reference to evils and 
 dread to falses, as may be seen from the state of the regenerate 
 man. The state of man before regeneration is such, that lusts 
 and falsities which are of the external man, continually pre- 
 dominate, and lience arises combat. When he is regenerated,^ 
 then the internal man has dominion over the external, that is, 
 o-ver his lusts and falsities, and then man is \n fear of evils and 
 dread of falses, both of which are contrary to conscience — to 
 act in oj)position to which affects him with horror. Ilowbeit, 
 it is not the internal but the external man ^\\o fears evils and 
 dreads lalses, wherefore it is here said let the fear of you and 
 the dread of you he upon every heast of the earth., and upon every 
 hird of the heaven., that is, upon all lusts, signified by heasts^ 
 and upon all I'alsities, meant by the hird of heaven. ^\\\^fear 
 and dread appear as if they were man's own, but they arise 
 from the ibilowing cause. There are, as has been ])reviou8ly 
 stated, attendant on every man at least two angels, by whom 
 he has communication with heaven, and two evil spirits, by
 
 984—987.] GENESIS. 383 
 
 whom he has coramunicatioii with hell. When the angels rule 
 — as with the regenerate man — then the attendant evil spirits 
 dare not attempt to do any thing contrary to the good and the 
 true, because thev are in bondage, for, on their venturing to do 
 any thing evil, or to speak what is false — that is, to excite it — 
 they are instantly seized with a kind oi'mt'eniiiifear a/nd dre/i'L 
 Thlsyear and dread are what are pei'ceived by man as contrary 
 to conscience ; and as soon as he does or speaks any thing con 
 trary to this, he falls into temptation, and into the pangs of 
 conscience — that is, into a kind of infernal torment. J^ear is 
 predicated of evils and dread of falses, in consequence of the 
 spirits attendant on man not so much fearing to do evils as to 
 speak falses ; for man is born again, and receives conscience by 
 the truths of faith, wherefore spirits are not allowed to excite 
 falses. With every one of them there is nothing but mere evil, 
 this being in them, constituting their essential nature, and 
 consequently its every tendency ; and as they are in evil, and 
 their own proper life consists in evil, they are excused when 
 doing evil, whilst in the promotion of any use. To speak what 
 is false is not, however, permitted them ; and the reason is, 
 that they may learn what is true, and thereby as far as possible 
 be amended, so that they may be subservient to some vile use : 
 but more will be said on this subject, by the divine mercy of 
 the Lord, in the following pages. It is similar with the regen- 
 erate man, whose conscience, being formed of the truths of 
 faith, is a conscience of what is right, and evil of life itself is 
 to him what is false, because it is contrary to the truth of faith. 
 It is otherwise, however, with the man of the Most Ancient 
 Church who had pei-c.'j)rion, since he perceived the evil of life 
 as evil, and the false of taith as falsity. 
 
 987. Upon every heast of the earthy means upon the lusts 
 which are of the mind \a7ihnus\ as is demonstrable from the 
 signification of beasts in the AVord, where they are used to de- 
 note either affections or cupidities. The affections of good are 
 signified bj' tame, useful, and clean beasts ' and the affections 
 of evil, d'l" lusts, by wild, useless, and unclean beasts, as stated 
 above, n. 45, 46, 142, 143, 246, 776. In the present instance, 
 they are called beasts of the earth, because they represent cu- 
 Yix^S^xXaq^^woI beasts of the field: In respect to the dominion of 
 the regenerate man over lusts, it is to be observed, that those 
 greatly err, and are never regenerated, who believe that they 
 can of themselves rule over evils ; for man being nothing but 
 evil, he is a mass of evils, and his whole will is mere evil, as 
 was stated in the preceding cha]>ter, verse 21 — " The fashion ot 
 the heart of man is evil from his childhood." It has been 
 proved to me by sensible experience, that a man, a spirit, yea, 
 even an angel, considered in himself — that is, as to Lis j^ro- 
 yrium — is as the most vile and filthy excrement, and when lefl
 
 884 GENESIS. [Chap, ix 
 
 to himself bi-eathes nothing but hatred, re\'enge, cruelty, and 
 the most filthy adulteries; these things constituting \\\%p7'omiu7n^ 
 and his will. This may appear to every person only on reflecting 
 that man, when first-born, is more vile than any living creature 
 amongst all the wild beasts and beasts ; and when he grows up, 
 and is left to his own government, unless he were prevented by 
 external restraints — such as the penalties of the law, and those 
 obligations which he lays upon himself in order to grow great 
 and rich — he would rush headlong into all sorts of wickedness, 
 and never rest until he had subdued all in the universe, and had 
 amassed to himself their wealth, not sparing any but those who 
 submitted to become his slaves. Such is the nature of every man, 
 notwithstanding his ignorance of it, by reason of his inability 
 to accomplish his evil purposes, in consequence of their impos- 
 sibility ; had he-, however, the ability — thus, were it possible, 
 all restraints beino; removed — he would rush headlono; into the 
 perpetration of these evils to the utmost of his power. This is 
 by no means the case with wild beasts, for they are born to 
 a certain order of nature; such as are wild and rapacious in- 
 deed committing violence on others, but then it is only for 
 their own security ; since they kill and devour them purely to 
 appease the cravings of hunger, for when this is accomplished 
 they cease to do harm. It is, however, altogether otherwise 
 with man. Hence the nature of Ins, j/rqp7'imn, and of his will 
 may be seen. Man, then, being so utterly evil and such mere 
 excrement, it is very evident that he can never have dominion 
 over evil of himself; for it is a complete contradiction to sup- 
 pose that evil can rule over evil, yea, over hell itself; for every 
 man has communication with hell by means of evil spirits, by 
 whom the evil in him becomes excited. From these considera- 
 tions every one may know — and he who is of a sound mind 
 may conclude — that it is the Lord alone who has dominion c)ver 
 evil in man, and over hell which is with man. In order that 
 man's evil, in other words, that hell — which is every moment 
 attempting to rush in upon and destroy him eternally, may be 
 subdued — man is regenerated by the Lord, being gftted with 
 a new will, which is conscience, by which the Lord alone ope- 
 rates all that is good. It is a point of faith, that num is nothing 
 but evil, and that all good is from the Lord, M'hicli therefore 
 man ought not only to know^ but also to acknowled(je and uc- 
 Heve, and should he not so acknowledge and believe during his 
 existence here, he is in another life convinced of its certainty by 
 ocular demonstration. 
 
 988. Upon evei'y hlrcl of heaven,, means upon the falsities 
 which belong to the reasoning princi}>le, as is numiiest from 
 the signification of birds. Birds in tlie Word denote what is 
 intellectual; the tame, useful, and beautit'ul, intellectual truths; 
 and the tierce, usehiss, and ugly, intellectual talses. or ♦ihe fal
 
 988— 900.J GENESIS. 385 
 
 sities belonging to the reasoning principle. That })i7'ds denote 
 intellectual things may be seen above, n. 40, 776, 870, where 
 it is also demonsti'ated that they signity reasonings and the 
 falses thereof. That there may be ik» doubt however remaining, 
 see also what was said concerning tlie raven^ n. 866, as well as 
 the following passages. "I will appoint over them four kiiidft 
 — the sword to slay, and the dogs to tear ; and the Mrds of 
 hea/oen^ and the beast uf the earth, to devour and to destroy," 
 (Jerem. xv, 3.) So in Ezekiel : "Upon his ruin shall every 
 hird of heaven dwell, and every wild beast of the field shall be 
 upon his branches," (xxxi. 13.) In Daniel: "At length upon 
 the hird of abominations shall be desolation," (ix. 27.) In 
 John : " Babylon — is become — the cage of every unclean and 
 hateful bird^'' (Rev. xviii. 2.) It is also frequently said in the 
 prophets, that their carcasses should be given for meat to the 
 h'lrd of heaven^ and to the beast of the earth, (Jerem. vii. 33 ; 
 xix. 7; xxxiv. 20; Ezek. xxix. 5; xxxix. 4; Psalm Ixxix. 2 ; 
 Isaiah xviii. 6 ;) by which is signified that they should be de- 
 stroyed by talses, which art? the birds of heaven^ and by evils or 
 lusts, which are the leasts of the earth. 
 
 989. Dominion over falses, and dominion over evils, are 
 regulated by similar laws, man of himself not being capable of 
 exercising the least authority over what is false. Inasmuch as 
 it here treats of the dominion of the regenerate num over lusts, 
 or the heast of the earth.^ and over falses, or the hird of heaven., 
 it is to be observed, that no one can say witli any degree of 
 propriety that he is regenerate unless he acknowledge and be- 
 lieve that charity is the primary of his faith, be afltected with 
 love towards his neighbor, and be merciful and compassionate 
 towards him — for his new" will is formed from charity. By 
 ciiarity the Lord operates the good and thence the true, but 
 not by faith without charity. There are some who exercise 
 themselves in works of charity from a principle of obedience 
 only — that is, because the Lord has so commanded, who never- 
 theless are not regenerate — such, however, are regenerated in 
 another life, if they do not make righteousness to consist in mere 
 external works. 
 
 990. By every thing which the ground causeth to creep forth., 
 the affections of goodness are typified, as is evident, both fiom 
 what was previously said and from the signification <)i ground., 
 out of which they are produced or cret^jp forthj for it there 
 tri.-ated of the evils and falses over which the regenerate man 
 should have dominion, although here of the affections of good- 
 ness, which would he given into his hands. It is evident from 
 the signification oi ground^ out of which they are produced, or 
 creej) forth., because ground denotes the man of the church in 
 general, and whatever is of the church, consequently, in this 
 passage, all that is produced from the Lord in the external man 
 
 CO
 
 386 GENESIS. [Chap. ix. 
 
 by the internal ; the ground itself being in the external man, 
 in his affections and memory. It appears as if man brought 
 forth what is good, therefore it is said, every thing ichich the 
 ground cauaeth to creep forth / but this is only an ajipearance, 
 since good is produced by the internal man from the Lord ; for, 
 r.s was before observed, there is nothing of goodness and truth 
 l)ut what is trom the Lord. 
 
 09L By to all the fishes of the sea^ are meant scientifics, as 
 is manifest from the signification offish. Fishes in the Word 
 denote the scientifics which have their birth from sensual things; 
 for scientifics are of three kinds, intellectual, rational, and sen- 
 sual, all of which ai'e inseminated in the memory, or rather 
 memories, and with the regenerate are thence called forth of 
 the Lord by the internal man. These scientifics, which derive 
 their existence from sensual things, come to man's sensation or 
 perception during his life in the body, they being the ground 
 of his thought ; whilst the others, which are more interior, aie 
 not recognized previously to the putting oft" of the body and 
 entrance into another life. That fishes., or the creeping thiiigs 
 which the waters pjToduce., signify scientifics, may be seen sbove, 
 n. 40, and also that whales of every species, denote the general 
 truths of science, n. 42. This may be further seen from the 
 following passages in the "Word : '' I will cause to fail man and 
 beast : 1 will cause to fail the hird of the heavens., and the fishes 
 of the 6-ea," (Zepli. i. 3 ;) where the hiy'd of the heavens denotes 
 rational things, and ^.s7«'s of the sea., inferior rational things, 
 or the thinking principle of man grounded in sensual scientifics. 
 So in Habakkuk : " Thou makest a man as the fishes of the sea., 
 as the reptile., to which there is no ruler," (i. 14 ;) to make a 
 man as the fishes of the sea, is to make him altogether sensual. 
 In Hosea: '•'■ The earth shall mourn, and every one that dwelleth 
 therein shall languish, both the Mild beast of the field, and the 
 bird of the heavens, yea, the fi.shes of the sea., are collected to- 
 gether," (iv. 3;) here the fishes ff the sea are scientifics derived 
 from the senses. In David : ''Thou hast put all things under his 
 feet — the beasts of the field, the flying thing of the heavens, 
 and the fishes of the sea, m\d whatsoever passeth throuo;!! the 
 paths of the seas," (Psalm viii. 6, 7, 8 ;) s])eakiug of the Lord's 
 dominion in man — the fishes ef the sea hemg ^c\eut\fics. That 
 ncas denote scientifics, or knowledges in the aggregate, may l)e 
 8een above, n. 28. In Isaiah: ^' The fishers also shall mourn, 
 and all they that cast a hook into the river, shall lament, and 
 they that spread the net upon the faces of the waters shall lan- 
 guish," (xix. 8;) where fisJiers are those who confide in things 
 of sense alone, and thence conceive falses, Egypt or the scien- 
 tific principle being there treated of. 
 
 91^2. Let them he given irao your hafid'S., signifies the pos- 
 uessions of the internal man in the external, as is evident from
 
 ^91-994.] GENESIS. 387 
 
 wluit lias been pretiously stated^ and also from the signification 
 of the hand^ spoken of above, n. 878. It is said, let them he 
 (jiven into your hands^ because such is the appearance. 
 
 993. Yerse 3. Every reptile which liveth shall he meat for 
 you J a8 the esculent vegetahle of the herh^ have I given it to you 
 all. Every reptile which liveth., means all pleasures, wherein is 
 ijood, or lohich liveth / shall he meat for yoti.^ signifies the delight 
 thereof which thej should enjoy; as the escident vegetahle oj 
 the herh., which is vile and refuse in delights ; and have I given 
 it you^ enjoyment on account of their use. 
 
 994. Every reptile which liveth denotes all pleasui-cs 
 wherein is good, this being that which liveth., as is manifest 
 Jrom the signification of the reptile given above. All clean 
 beasts and birds are here meant by reptiles., as must be apj^arent 
 to every one, for it is said that they are given for meat. Sti'ictly 
 speaking, reptiles are the vilest of all animals, and are unclean, 
 being mentioned in that sense at Levit. xi. 23, 29, 30; but in 
 a more extensive sense, as here, they are animals given for 
 meat ; and in the present passage are called reptiles., because 
 they signify pleasures. The affections of man, which are, as 
 was observed, represented in the Word by clean beasts, not 
 being perceived except by the pleasure they occasion, man de- 
 n«ominates them pleasures, and hence they are here called rep- 
 tiles. Pleasures are of two kinds, voluntary and intellectual. 
 In a general sense there are the pleasures arising from the pos- 
 session of lands, money, honors and offices in the state ; — tliose 
 of conjugial love, and of love towards infants and children; — 
 and those of friendship and of social intercourse. There are 
 also the pleasures of reading, writing, and acquiring kn(Avledge 
 and wisdom, as well as others of a similar kind ;- — those of the 
 senses; as hearing, which is in general the delight originating 
 in the sweetness of music and singing; — tliat of sight, arising 
 from beautiful objects of various and innumerable kinds ; — of 
 smell, excited by the sweetness of odors ; — of taste, arising 
 from agreeable and useful aliment taken as meat and drink; — 
 and of touch, resulting from many delights. These kinds of 
 pleasures, being perceived in the body, are denominated corporeal 
 ))leasures; although in fact there is no pleasure existing in the 
 body which does not exist and subsist from some interior affec- 
 tion ; and there is no interior affection which does not exist and 
 subsist from one still mc»re interior, in which is its use and end. 
 Man, during his life in the body, is insensible to these interior 
 delights wliich flow in order from what is inmost, many scarcely 
 knowing that they exist, much less that all pleasure is thence 
 derived. As it is, however, impossible for any thing to exist in 
 externals unless it has an orderly connection with what is interior, 
 therefore pleasures also can only be ultimate effects. Interior 
 things are not discovered so long as men live in the body, except
 
 388 GENlESIS. [Ciiap. ix. 
 
 by tliose who are i^iven to reflection ; for they first manifest 
 themselves in anotlier life, and that in the order in which men 
 are elevated towards heaven by the Lord. Interior affections, 
 with their delights, show themselves in the world of spirits ; 
 such as are more interior, with their amenities, in the heaven 
 of angelic spirits ; and those which are more interi(.>r still, with 
 their happiness, in the heaven of angels; for there are three 
 heavens, one more interior, perfect, and happy than the otiier, 
 as may be seen above, n. 459, 68-i. Thus these aflections un- 
 fold and present themselves in order to the perception in the 
 other world ; but so long as man lives in the body — he ])eing 
 continually in the idea and thought of corporeal objects — those 
 interior things are as it were asleep, because they are immersed 
 in his corporeal ideas ; nevertheless it may still be seen by the 
 reflecting mind, that all pleasures have a quality agreeing with 
 the co-ordinated interior affections from which they derive all 
 their essence. Since these interior affections are in their order 
 perceived in ultimates, or in the body, as pleasures, they are 
 therefore called reptiles i which are hence only corporeal affec- 
 tions influenced by such as are internal. This may be demon 
 strated to any one from the consideration of the sense of vision 
 and its pleasures, for unless there were interior sight the ej'e 
 could never see. Ocular vision derives its existence from interior 
 sight, wherefore man sees equally well after death, nay, much 
 better, than whilst living in the body, — not indeed mundane 
 and corporeal objects, but those of the other world. Hence 
 those who were blind here see in another life equally well with 
 those who were quick sighted ; and hence also a man during 
 sleep sees in his dreams as well as when he is awake ; and by 
 means of internal sight in the other world, I also have seen ob- 
 jects far more clearly than I do those which are here. Hence 
 it is evident that external vision exists from interior vision, and 
 this from vision still more interior, and so on ; and it is similar 
 with every other sense and pleasure. Pleasures are likewise de- 
 nominated 7'e])tiles in other i)arts of the Word, and a further 
 distinction is made into such as are clean and such as are un- 
 clean, that is, between pleasures whose delights are living or 
 celestial, and tliose which are dead and infernal. Thus we read 
 in Hosea : " In that day will I make a covenant for them with 
 the wild heast of the field, with the bird of the heavens, and 
 with till- rept'ih' of the ground," (ii. 18.) Here the wild Least 
 of the field ^ the hird of the heavens^ and the reptiles^ signify 
 Buch things in man as have been mentioned, as may appear IVom 
 tliis consideration, that it there treats of a new church. In 
 David : " Let the heavens and earth ))raise Him [Jehovah], the 
 Beas and e\ery thing that creepeth therein," (Psalm Ixix. 34.) 
 Seas and the creeping things therein cannot p7'aise Jehovah^ but 
 he lawy be ])raiKed by every thing in man signified thereby,
 
 995.J GENESIS. 389 
 
 which is alive, because proceeding from interior living principles 
 Again, with a similar meaning: " Praise Jehovah, — wild ])east, 
 and every beast, reptile^ and bird of wing," (Psalm cxlviii. 7 — 
 10.) That nothing else is here understood by reptiles^ but the 
 good affections trom which pleasures are derived, is manifest 
 also from this consideration, that reptiles with the Jews were 
 unclean, as will be seen by what follows. '' O Jehovalij--the 
 earth is full of thy riches ; [so is] this great and wide sea, 
 wherein is the reptile without number. — These wait all upon 
 thee, that thou mayest give them their meat in due season. Tliou 
 givest it them, thev gather it; thou openest thy hand, they are 
 filled with good,""(Psalni civ. 24, 25, 27, 28.) Here, in the 
 internal sense, by seas are represented spiritual things ; by rep- 
 tiles all that derive life from thence ; and enjoyment is described 
 by giving them meat in due season^ or filling thein vnth good. 
 In Ezekiel : " And it shall come to pass, that every living soul 
 which creepeth., whithersoever the river shall come, shall live, and 
 there shall be a very great multitude of fish, because these 
 waters shall come thither, for they shall be healed ; and every 
 thing shall live whither the river cometh," (xlvii. 9 ;) speaking 
 of the waters from the New Jerusalem. Waters are spiritual 
 trutiis from a celestial origin ; the living soul which creepeth de- 
 notes the affections of good and the pleasures thence derived, 
 as well corporeal as sensual, which live hy the boaters, <»r by 
 spiritual truths, having a celestial origin, as is very manifest. 
 That filthy pleasures also, which originate in the proj)rium, con- 
 sequently in its defiled lusts, ar^ likewise called reptiles, appears 
 from Ezekiel : " So I went in and saw, and behold, every form 
 of reptile and of beast — the abomination ; and all the idols of 
 the house of Israel, portrayed upon the w^all round about," 
 (viii. 10.) Here the forms of C7'eeping things signify filthy pleas- 
 ures, which are interiorly lusts, and within them are hatred, 
 revenge, cruelties, and adulteries. Such are the reptiles, or 
 the delights of pleasures, arising from self-love and the love of 
 the world, or from proprium, which are their idols, because 
 they regard them as gods, and as such love and adore them. 
 i3ecause reptiles typified these defiled afiections, in the repre- 
 sentative church, they were accounted so unclean that it was 
 not even lawful to touch them, and whosoever did so became 
 unclean, (Levit. v. 2; xi. 31 — 33; xxii. 5, 6.) 
 
 99.5. Shall he meat for you, signifies the delight thereof 
 which they should enjoy, as is evident from the fact, that man 
 is not only aftected by various pleasures, but is also supported 
 by them as by meat. Pleasui'e w^ithout delight is no pleasure, 
 but a something inanimate, for it is in consequence of delight 
 that it becomes a pleasure, and is so denominated; and such as 
 the delight is, such is the pleasure. Corporeal and sensual 
 ••Iiings are in themselves merely material, inanimate, and dead,
 
 390 GENESIS. [Chap. Ix 
 
 but they are made alive by the cleh'ghts wliich proceed in order 
 from interior principles. Hence it is evident that according to 
 the quality of the interior life, is the delight of pleasures, life 
 being in the delight, and that delight alone is living wherein 
 there is go(xl from the Lord, for it tiien derives its existence 
 from the very life of good ; wherefore it is here said, every rep- 
 tile wliich liveth shall he meat for you^ that is, for your enjoyment. 
 Some suppose, that whosoever wishes to he happy in the other 
 world, must in no wise enjoy the pleasures of the body and of 
 sense, but refuse all such delights, urging in favor of this notion, 
 that corporeal and worldly pleasures abstract and detain the 
 mind from spiritual and celestial life. Those, however, wiio 
 thus think and in consequence voluntarily give up themselves to 
 wretchedness whilst living in the world, are not aware of the 
 real truth. It is by no means forbidden any one to enjoy cor- 
 poreal and sensual pleasures, or those arising from the possession 
 of lands, money, honors, and public appointments — those of 
 conjugial love, and love towards infants and children, of friend- 
 ship, and of social intercourse — the pleasure of listening to 
 singing and music, or of regarding beauties of various kinds, — 
 as handsome raiment, well-furnished houses, magnificent gar- 
 dens, and the like, all of which are delightful from harmony ; 
 — or the pleasure of smelling agreeable odors ; of tasting deli- 
 cacies and useful meats and drinks ; and the pleasure ot touch ; 
 for all these are, as was observed, the lowest or corporeal affec- 
 tions, wdiich have their origin from those which ai'e interioi". 
 Interior affections, which are living, all derive their delight 
 from the good and the true, and the good and the true derive 
 theii'S from charity and faith, and these come from the Lord, 
 consequently from the very essential Life ; wherefore affections 
 and pleasures which have this origin are alive, and if genuine, 
 or from this source, are never denied to any one. When pleas- 
 ures are thus derived, their delight indefinitely exceeds that 
 from every other origin, which is indeed comparatively defiled; 
 thus for example, when conjugial pleasure originates in true 
 conjugial love, it infinitely exceeds that derived from any other 
 source, yea, to such an extent, that^those who are in true con- 
 jugial love are in some degree in the enjoyment of heavenly de- 
 light and ha})piness, inasmuch as this delight descends out of 
 heaven. This truth was acknowledged by those who constitute 
 the Most Ancient Church ; for the delight arising from adulteries, 
 and felt by adulterers, was to tiiem so abominable that they ex- 
 pressed horror at the very thought of it ; and hence may be 
 discovered the nature of clelight which does not descend from 
 the true fountain of life, or from the Lord. That the [)leasures 
 above mentioned are by no means denied to man, yea, tliat so 
 far from being denied, they first become real pleasures when 
 connected with their true soiu'ce, may further ap])ear from thii
 
 996.] GENESIS. 391 
 
 ^onsidei'iition, tiiut very many who have lived in the world, in 
 power, di;ji;nity, and opulence, and enjoyed abundantly all th*i 
 pleasures both ut' tiie body and of sense, are amongst tiie blessed 
 and happy in heaven ; for with them interior delights and hap- 
 piness are now alive, because they originated in tiie goods ot 
 chai'ity and tiie truths of faith towards the Lord. All their 
 pleasures being thus derived, were regarded hy theui with a view 
 to UM', this being their end in the enjoyment of them; for use 
 itself was to them most delightful, and hence came the delight 
 of their j)leasures, as may be seen from experience, n. 945. 
 
 996. The esculent vegetable signifies defiled delights, as is 
 manifest from what has been previously stated. They are called 
 the esculent vegetable of the herb., because they are oidy worldly 
 and corpoi'eal. or external, and, as was observed, the pleasures 
 which are i>erceived in corporeal things or in ultimates derive 
 their origin from co-ordinated interior delights, and are respec- 
 tively defiled ; tor every delight is of such a nature, that it 
 becomes viler in j)ropoition as it is external, and happier in the 
 degree in which it is internal. Thus, as we have seen, in pro- 
 portion as externals are evolved, or unswathed, so much the 
 more of amenity and hai)piness do their delights present, as 
 must be very evident from this consideration, that the delight 
 of nuin's pleasures whilst living in the body is vile compared 
 with his delight after death, when he enters into the world ot 
 spirits, yea, so vile, that good spirits utterly despise them, nor 
 would they desire to return to them even could they enjoy all 
 that the world aftbrds. But the delight of these good spirits 
 likewise becomes vile when they are elevated by the Lorcl into 
 the heaven of angelic spirits, for then they put oti' their interior 
 delights, and enter upon such as are still more interior ; and 
 the same is true of the delight which angelic spirits enjoyed in 
 their heaven, for this becomes vile when they are raised up by 
 t'je Lord into the angelic or third heaven, where, in consequence 
 of internal things living, and mutual love being felt by all, the 
 happiness of its inhabitants is inexpressible, as may be seen in 
 what is related of the nature of interior delight or happiness, n. 
 5i5. Hence it is evident what is meant by as the esculent vegeta- 
 ble of the herb have I given it you. Inasmuch as reptiles signify 
 both the sensual and corporeal pleasures, of which the esculent 
 vegetable of the herb is predicated, in the original tongue a word 
 is here employed which means both any esculent vegetable and 
 any green tiling.^ esculent vegetable in reference to the ])leas- 
 ures arising from the will-principle or the celestial afl:ections, 
 and green thirigm reference to those of the intellectual principle 
 or the spiritual afi'ections. That the esculent vegetable of tlte 
 herb., and the green thing of the grass denote what is vile, is 
 manifest from the Word ; as from Isaiah : " The waters of Ni?n- 
 rim shall be desolations, becaus" the grass is withered '-x^-s-xy^ t.'»«
 
 VJ2 GENESIS. [Chap. ix. 
 
 /le/b is consumed, there is no green thing,'^ (xv. 6.) Again, in 
 the same: "Their inhabitants were short in the hand, they 
 were dismayed and confounded, tliey were made the herb of the 
 field, the esGulent ■vegetable of the herb^ and the hay of the 
 iiouse-tops," (xxxvii. 27 ;) where tiie esculent vegetable of the 
 herb signifies what is utterly vile. So in Moses : " The land 
 into which thou comest to possess it, is not as the land of Egypt 
 from which thou earnest out, where thou sowedst tliy seed, and 
 wateredst it with thy foot, as a garden of esculent vegetables^'"' 
 (Deut. xi. 10;) where a garden of vegetahles denotes what is vile 
 and refuse. And in David : " They [the wicked] shall soon be 
 cut down like the grass, and be consumed as the esculent vege- 
 table of the herb,'''' (Psalm xxxvii. 2 ;) where grass and the escu- 
 lent vegetable of the herb are what is most vile. 
 
 997. / have given it you all, denotes the enjoyment on ac- 
 count of its use which is in meat, as is evident from whatever is 
 given for Tneat being of use. In reference to use it may be ob- 
 served, that those who are in charity — that is, in love towards 
 the neighbor, which imparts a living delight to their pleasure — 
 look for the fruition of no pleasure except in the performance of 
 uses I for charity is a nothing unless it manifest itself in the 
 works of charity, since it consists in exercise or use. He who 
 loves his neighbor as himself never perceives the delight of 
 ciiarity except in its exercise, wherefore a life of charity is a life 
 o\' loses. Such is the life of the universal heaven ; for the Lord's 
 kingdom, being a kingdom of mutual love, is a kingdom of 
 uses f hence every pleasure derived from charity receives its de- 
 light from use, and the more exalted the use, so much the 
 greater is the delight ; and hence the angels receive happinesb 
 from the Lord according to the essence and quality of the use 
 which they perform. So also it is with every pleasure, for the 
 more distinguished its use, so much the greater its delight. 
 Thus, for instance, conjugial love, which is the seminary of 
 human society, and from which is formed the Lord's kingdom 
 in the heavens, performs the most important of all uses, and is 
 therefore attended with so great a delight, that, as was observed, 
 it is heavenly happiness. It is similar with respect to other 
 [)leasures, with a difference, however, according to the excellence 
 y^'i their uses^ which indeed are so numerous that it is scarcel}' 
 possible to divide them into their several geneni and species, 
 although all of them regard the Lord's kingdom or the Lord 
 — some more nearly and directly, others more remotely and 
 obliquely. Ilence it uiay appear that all pleasures are allowed 
 to man, but for the sake oVuse only, and that by virtue of their 
 us<', with a ditference according to its degree, they participate 
 in and live from heavenly felicity. 
 
 998. Verse -1. Only flesh with the soul thereof, the blood 
 the^'eqf, shall ye not eat. Flesh signifies the voluntary principle
 
 ♦)*J7— 999.] GE:NESIS. 393 
 
 of man ; soul^ new lil<y , bloody charitv ; and not to eat thereof^ 
 nut to commingle togvtlier ; whQYQi'oYki not to eat JlesJt ivitJi tht 
 soul thereof^ which ia its bloody signifies not to commingle things 
 })i'Oi'ane and lioly. 
 
 999. Flesh denotes the voluntary principle of man, as is 
 evident from its specific signification in reference to man in a 
 state of corruption. Fleshy in a general sense, denotes everj 
 man, but especially the corpoi'eal man, as may be seen above, 
 n. 574; hence it signifies man's ^/'OjyWi^m, and consequently 
 his will. His voluntary principle, or will, is only mere evil; 
 wlierefore fleshy when predicated of the man who is of such a 
 quality, represents every lust, or every concupiscence; for his 
 will, as has been often })reviously shown, is nothing else but 
 lust. Now as Jlesh had this signification, it was therefore rep- 
 resented by i\\Qjiesh which the people lusted after in the wil- 
 derness, concerning which it is thus written in Moses : " The 
 mixed multitude which was in the midst of it, lusted a lust, and 
 the children of Israel also returned and wept, and said, Who 
 shall give ns Jlesh to eat?" (Numb. xi. 4.) Here Jlesh is plainly 
 denominated a lust, for it is said they lusted a lust, and said, 
 '• Who shall give us Jlesh to eat?" It is also evident from the 
 Words which follow : •' While the Jlesh was yet between their 
 teeth, ere it was chewed, the wrath of Jehovah was kindled 
 against the people, and Jehovah smote the people with a very 
 great plague, and he called the name of that place the graves 
 oj'lust, because they there buried the people that lusted,^'' (Niunb. 
 xi. 33, 34.) It must be j)lain to every one that such a plague 
 would never have been inflicted on the people merely because 
 they desired meat, since this is natural to men who have been 
 long kept from eating it, as the people in the wilderness had 
 been. There was, however, a more interior cause for such a 
 plague, one of a spiritual nature, which was, that the people here 
 spoken of were sucli as utterly to loathe what was signified and 
 represented by manna — as is manifest from the sixth verse of 
 the same chapter — and that they desired only what was signi- 
 fied and represented hy jlcsh, or the affections of self-will, which 
 i.re of the nature of lusts, and in themselves excrenientitious 
 and profane. Now, as that church was a representative chui'ch, 
 when these things came to be represented, the people were 
 Luiittun with this great plague ; for what was done to them was 
 spiritually represented in heaven, where manna denotes what 
 is celestial, and the JiesJi which was lusted after their defileil 
 voluntaiy jiriuciple : hence their punishment was a coiisei^uence 
 of their evil nature. From these and other passages in the 
 Word it muv be seen here that hy Jlesh is signified what is of 
 the will, ano man's voluntary principle; and how defiled this 
 is was shown at the second verse of this chapter, when treating 
 oi the beast of the earth.
 
 394 GENESIS. [Chap. ix. 
 
 1000. The soul signifies life, as might be proved by numerous 
 citations from the Word. It is there used to denote life in 
 general, as well what is internal, or the life of the internal man, 
 as what is external, or the life of the external man. Kow as it 
 denotes all life, it necessarily signifies the life of the man of 
 whom it is predicated, and it is here predicated of tlie life >)i 
 the regenerate man, which is distinct from that of his will ; fur, 
 as was before observed, the new life which the regenerate spir- 
 itual man receives from the Lord is altogether separate from his 
 voluntary principle or proprium. or proper life, which is not 
 life, although it is so called, but is death, inasmuch as it is in 
 fernal life. Here, therefore, j'?e6-7i with the soul thereof^ which 
 they were not to eat^ means Jlesh together with its soul^ that is, 
 they were not to commingle this new life, which is of the Lord, 
 and the evil or excrementitious life, whicli is of man — his volun- 
 tary principle ov jyrojmium. 
 
 1001. Blood signifies charity, as may be abundantly shown ; 
 consequently it signifies the new voluntary principle which the 
 regenerate spiritual man receives from the Lord. This new 
 voluntary principle is the same as charity, inasmuch as the new 
 will is formed of charity ; for charity or love is the very essential 
 or life of the will, since no one can with any degree of propriety 
 say that he wmIIs any thing, unless he has an affection for or 
 loves it ; when a person is said to think any thing, he does not 
 will it, unless to will is present in his thought. This new will, 
 which is of charity, is what is liere typified by hlood^ and it is 
 not man's but the Lord's in him; therefore being of the Lord, 
 it is on no account to be connningled with the things of man's 
 will, which, as was observed, are so denied. This was the reason 
 why in the representative church it w^as commanded that they 
 shuuid not eat flesh with its soul^ or the hlood^ in other words, 
 tiuit they should not mingle them together. Blood, as signify- 
 ing charit}', represents what is holy, and flesh., as signifying 
 nuin's voluntary principle, what is profane ; and these two being 
 distinct from, yea, contrary to each other, the eating of blood 
 was therefore forbidden. To ea,t flesh with blood then was repre- 
 sentative of profanation in heaven, or the mixture of what is 
 holy with what is profane, which could not but strike the angels 
 with horror; for at that time all things which existed with the 
 man of the church were changed with the angels, according to 
 their signification in the internal sense, into corresponding spir- 
 itual representations. As every thing has a specific meaning 
 in relation to the man of whom it is predicated, so also has 
 blood. In reference to the regenerate spiritual man, it denotes 
 charity, or neighborly love ; in respect to the regenerate celestial 
 man, love towards the Lord ; and in relation to the Lord, all 
 his human essence, consequently essential love, or his mercy 
 towards mankind ; hence blood in general, as signifying love
 
 1000, loOl.j GENESIS. 395 
 
 and the things of love, represents what is celestial, or of the 
 Lord alone. With respect to man, hlood denotes the celestial 
 things which he receives from the Lord, which with the regen- 
 erate spiritual man are celestial-spiritual, and of which, by 
 the divine mercy of the Lord, we shall speak elsewhere. That 
 hlood signifies celestial things, and in a supreme sense the Lord's 
 human essence, consequently essential love, or his mercy towards 
 mankind, may appear from the sanctity in which hlood was 
 required to be held in tiie Jewish representative church. Li 
 consequence of this it was denominated the hlood of the covenant., 
 and was sprinkled upon the people, and upon Aaron and his 
 sons, together with the anointing oil ; and the hlood of every 
 whole hurnt-offtring and sacrifice was sprinkled upon the altar 
 and round about the altar, (Exod. xii, 7, 13, 22, 23 ; xxiv. 6, 8 ; 
 Levit. i. 5, 11, 15; iv. 6, 7, 17, 18, 25, 30, 34; v. 9 ; xvii. 14, 
 15, 18, 19 ; Numb, xviii. 18 ; Deut. xii. 27.) Now as hlood was 
 esteemed so sacred, and the voluntary principle of num is so 
 profane, therefore to eat hlood was so strictly forbidden, because 
 it represented the profanation of what is sacred. Thus we read 
 in Moses : " It shall be a perpetual statute for your generations 
 throughout all your dwellings, that ye eat neither fat nor hlood^^ 
 (Levit. iii. 16.) Fat is here celestial life, and hlood celestial- 
 spiritual life. That is called celestial-spiritual which is spiritual 
 from a celestial origin; thus in the Most Ancient Church, love 
 towards the Lord was their celestial principle, because it was 
 implanted in their will, and their celestial-spiritual principle 
 was laith thence derived, n. 30—38, 337, 393, 398 ; but in the 
 spiritual man the celestial principle is not given, but the celes- 
 tial-spiritual, charity being implanted in his intellectual part. 
 And again : •' Whosoever of the house of Israel, or of the 
 stranger sojourning in the midst of you, eateth any manner (f 
 bloody I will even set my faces against the soul that eateth hlood, 
 and will cut him off from the midst of his people. For the soid 
 of the flesh is in the hlood i and I have given it to you upon the 
 altar, to make an atonement for your souls, for it is the blood 
 that maketh an atonement for the soul. — The soul of all tiesh 
 is the hlood thereof; whosoever eateth it shall be cut oft'," (Levit. 
 xvii. 10, 11, 14.) Ilence it is plain that tlte soul of flesh is in 
 the hlood, and is the hlood., or the celestial principle, in other 
 words, the holy principle which is of the Lord. Again: ''Be 
 sure that tliou eat not the hlood., for the hlood is the soul., and 
 thou may est not eat the soul tvith the fleshy'''' (Deut. xii. 28;) 
 whence it likewise appears that hlood is called the soul., that is, 
 celestial life, or the celestial principle represented by the burnt- 
 offerings and sacrifices of that church. To prevent also the 
 celestial principle of the Lord, which is the Lord's proprlum, 
 and which alone is celestial and holy, being commixed with 
 man's proprium.^ which is profane, in any representative rite,
 
 396 GENESIIS. [Chap, ix 
 
 they were enjoined not to sacrifice or otier the hlood of the sacrv- 
 fioe on what toas leaventd^ (Exod. xxiii. 18 ; xxxiv. 25 ;) tohat wa» 
 leavened signifying wluit was corrupt and defiled. The reason 
 why hloodj is den(.)niinated the soid,^ and denotes the holy prin- 
 ciple of charity, and why the holy principle of love was repre- 
 sented in the Jewish Church by tlood^ is, because the life ol 
 the body consists in the hlood ; and as hlood constitutes the life 
 of the body, it is its ultimate !<oul^ and may thus be called the 
 corporeal soul^ or that in which the corj^oreal life ()f man resides ; 
 and further, as in representative churches, internals were imaged 
 forth in externals, so the soul or celestial life was typified by ihe 
 hlood. 
 
 1002. Hence, then, it follows, that not to eat., means not 
 to commingle together. To eat the Jlesh of animalr^ considered 
 in itself, is somewhat profane ; for the people of the most ancient 
 times never, on any account, ate the flesh of any beast or fowl, 
 l)ut ted solely on grain, especially on bread made of wheat, on 
 the fruit of trees, herbs, milks of various kinds, and what is 
 produced from them, as butter, &c. To kill animals and eat 
 their fiesli was to them unlawful, being regarded as something 
 bestial ; and they were content with the uses and services which 
 they yielded, (Gen. i. 23 ; see also 29, 30.) But in the course 
 of time, when mankind became cruel as the wild beasts — yea, 
 much more cruel — they then first began to slay animals, and 
 eat their fiesh ; and as man had acquired such a nature, there 
 fore the killing and eating of animals was permitted, and con- 
 tinues to be so in the present day. Now, so far as man can do 
 this conscientiously, it is lawful, for his conscience is formed oi 
 what be thinks to be true, consequently wdiat he regards as 
 lawfid ; wherefore also at this day no one is ever condemned for 
 eating fiesh. 
 
 lOOo. Hence it is now plain that not to a at flesh with the 
 soul thereof\ which is the blood., is not to commingle what is 
 profane with what is holy. To eat hlood with flesh merely is not 
 to mix together things sacred and profane; for as the Lord 
 clearly teaches in Matthew, "Not that which goeth into the 
 mouth defileth a man, l)ut that which cometh out of the moutli, 
 this defileth a man. — [For] those things which proceed (Jut ot 
 the mouth come forth from the heart," (xv. 11 — 20;) but the 
 eatuiij of flesh with the hlood was forbidden in the Jewish church, 
 because, as has been previously observed, it then repi'esented 
 profanation in heaven. Every thing done in that church was 
 changed in heaven into corresponding representatives ; thus hlood. 
 became changed into the holy celestial pi'inciple ; 'A,\\^ flesh., whicli 
 signified lusts, when not used in sacrilices, as was shown above, 
 was turned into what is })rofane ; and the eating of both into 
 the commixture of what is sacred and }>rofane; therefore it wae 
 there so strictly prohibited. After the coming of the Lord, how
 
 1002—1005 GENESIS. 397 
 
 €ver. wlien external rites were abolished, and i-epresentativoa 
 consequently ceased, these were no longer ciuinged in lieaven 
 into corresponding representatives ; for as man becomes internal, 
 and is instructed in internal things, then externals are as nothing 
 to him, for he tiien knows what is sacred, as charity, and the 
 faith grounded therein. Fiom these internal principles, there- 
 fore, his externals are now regarded for the purpose of ascer 
 taining how much of charity and of faith towards the Lord it 
 in them. Wheretbre since the Lord's advent, man is no longer 
 Considered in heaven in reference to externals, but to mternale ; 
 ■and if any one be regarded as to his external, it is solely be 
 cause he is in simplicity, and in this state has innocence and 
 charity, which are introduced by the Lord into externals, or 
 into his external worship, without his consciousness. 
 
 lUO-i. Verse 5. A?id surely your blood with your souls will 
 I require ^ from the hand of every loild heast tvlll I require it. 
 and from the hand of man [homo] ; at the hand of the man [virj 
 his brother will I require the soul of man [homo]. To 7'equire 
 your blood toith your souls, signifies that violence offered to 
 charity will punish itself, your blood here denoting violence, and 
 souls those who otler it. From tJie hand of eviry loild beast 
 means from all that is with the violent man ; from the luuid oj 
 man [homo] is from the whole of his will ; from the hand oj 
 the man [vir] his brother, is from.the whole of his understanding ; 
 and to require the soul of man is to avenge profanation. 
 
 1005. Surely your blood with your souls vnll I require, sig- 
 niiies that violence offered to charity would {)unish itself, and 
 hlood here means violence, and souls those wlio offer violence, 
 as is evident from what precedes and follows, and also from the 
 eignification of hlood and of souls in the opposite sense. It 
 appears from wiiat precedes, because the subject of the previous 
 verse was the eating of blood, by which is signified profanation, 
 as has been already shown ; and also from what follows, because 
 the subsequent verse treats of the shedding of blood j hence it 
 here treats of the state and punishment of him wIk) commingles 
 things sacred and profane. It may be seen likewise from the 
 signification of blood in a contrary sense; for as in its genuine 
 sense it represents what is celestial, and, in reference tc» the 
 regenerate spiritual man, charity — which is his celestial prin- 
 ciple — so in a contrary sense it denotes violence offered to 
 charity — consequently wiuit is contrary to charity — thus all 
 hatred, revenge, cruelty, and especially profaiuition, as may 
 appear from the passages in the Word quoted above, n. 374, 
 t370. The same is demonstrable from the sisnitication oi soul 
 m the opposite sense ; for as soul, in the Word, denotes life in 
 general, and thus every man who lives, and as whatever a man 
 is, such is his life, therefore it also represents that man who 
 oti'eris violence. This might be confirmed bv numerous citations
 
 398 GENESIS. [Chap. ix. 
 
 fron. the Word, but let the following one from Moses — speaking 
 of him who eateth blood — at present suffice : " I will set my 
 faces against the soul eating hlood^ and will cut him off from 
 among his people; for the soul of the flesh is in the hlood^ and 
 I have given it to you upon the altar to make an atonement for 
 your souls^ for it is the hlood that maketh an atonement for 
 the soid,''^ (Levit. xvii. 10, 11, also 14.) Here, as in many 
 other passages to the same purport, soul signifies life in a three- 
 fold sense. That violence offered to charity punishes itself, will 
 appear presently. 
 
 1006. Fi'Oin the hand of every wild heast^ signifies from all 
 that is with the violent man, as is proved by the signification of 
 a wild hea^t. A wild, heast in the Word represents what is alive, 
 as was shown above, n, 90S, but, in the opposite sense, as was 
 also previously demonstrated, it denotes what is heast-like^ con- 
 sequently the ferine nature in man ; — thus a man of such a life, 
 or a violent man, or one who offers violence to charity, for such 
 a man is like a wild heast. Man is man by virtue of love and 
 charity, but a wild heast when principled in hatred, revenge, 
 and cruelty. 
 
 1007. From the hand of man [homo], signifies from his entire 
 voluntary principle, and/V'om the hand <f the man [vir] his 
 brother., the whole of his intellectual principle, as is manifest 
 from the signification of man [homo] ; for the essential and the 
 life of man is his will, and whatever the will is, such is the 
 m,an j and from that of the man [vir] his hrother., for the intel- 
 lectual principle in man is, as was previously stated, n. 367, 
 called Tnan-hrother [vir frater]. Whether the intellect be true, 
 or spurious, or false, it is still denominated a man-hrother., in- 
 asmuch as the understanding is called a man [vir], n. 158, 265, 
 and the brother of the will, n. 367. The terms m«?i and 7nan- 
 hrother [homo and vir frater] are here employed to denote a 
 defiled will and a defiled understanding, because it here treats 
 of profanation, neither the name nor representation of which 
 can be endured in heaven, but are instantly rejected. This is 
 the cause of such mild expressions being here used, and why 
 the sense of the words in this verse is, as it were, ambiguous, 
 that it may not even be known in heaven that such things are 
 contained herein. 
 
 10* )S. J'o require the soul of man signifies to SiVQr\gQj[)7Yfanar 
 Hon, as is evident from what was said in the preceding verse, as 
 well u;^ from what is contained in this ; for it treats of the eat- 
 ing of hlood^ which denotes profanation. Few persons know 
 vihixtprofanation means, and still fewer what is its punishment 
 in another Hie. Profanation is of various kinds. He who 
 denies the truths of faith, like the gentiles who live out of the 
 church, without the knowledge of them, does wot profane them;, 
 but \\epi'ofanes the truths of faitli who is acquainted with them»
 
 1006— lOOS.J GENESIS. 39S 
 
 und still more so if lie acknowledges, talks of, preaches, and 
 persuades others respecting them, and yet lives in hatred, 
 revenge, cruelty, rapine, and adultery, confirming himself in 
 these vices by passages of the Word, which he perverts, and 
 thereby immerses in his tilthy affections. This it is to be guilty 
 oi pryfanation^ and this is what especially occasions man's spir- 
 itual death, as may appear from this consideration, that in 
 another life things i^rofane and holy are altogether sepai-att-, 
 what is profane being in hell, and what is sacred in heaven. 
 When ■d.jyrofane person, therefore, enters into the other world, 
 holy and profane things adhere together in every idea of his 
 thought as they did during the lite of the body, so that he 
 cannot produce a single holy idea but something profane is 
 plainly seen adhering to it ; such being the perception of ideas 
 existing in another life. Thus there is profanation apparent in 
 every particular of his thoughts, and as heaven abhors profanor 
 tion^ he must of necessity be thrust down into hell. Scarcely 
 any one is acquainted with the nature of ideas, they being 
 regarded as distinct or uncompounded. There are nevertheless, 
 in every idea of thought, innumerable [others] conjoined in 
 different waj's, so as to constitute a certain form, and hence a 
 representation \_picta irnago^ of the man himself, which is fully 
 perceived, yea, even visibly so in another life. Thus, for ex- 
 ample, when the idea of any place occurs, whether it be a 
 country, a city, or a house, then the form and image of all tha' 
 he has ever done there is produced at the same time to the sight 
 of spirits and angels. Or if the idea of a person occurs against 
 whom a man has entertained hatred, then whatever he has 
 thought, spoken, or done against him, is presented at the same 
 moment. So it is also in reference to all other ideas ; for as 
 they come into existence, all and every thing which may have 
 been conceived and impressed on the mind in relation to them 
 is made manifest. Thus, when the idea of a marriage presents 
 itself, then, if the man be an adulterer, all the filth and ob- 
 scenity, even to the very thought of adultery, present them- 
 selves, and even the false notions bj which he has confirmed 
 himself in adulteries, whether derived from sensuality, or from 
 reasonings, or from the Word, and the mode in which he has 
 adulterated and perverted its truth, recur. The idea of one 
 thing, moreover, fiows into that of another, and infects it, as 
 a drop of ink cast into water obscures the whole body of that 
 fiuid ; whence the spirit is known by his ideas, and wonderful 
 to relate, there is in each of them his image, or effigy, which, 
 when rendered visible, is so deformed that it is horrible to 
 behold. Hence the state and image of those in the other world 
 who \\2iW Q prof aned wh'at is holy, may be seen, ^uoh prof ana- 
 iiwi is, however, by no means chargeable on those who have 
 believed in simplicity what is contained in the Word, aotwith
 
 400 GENESIS. [Chai'. ix. 
 
 f tanding they have believed what is not true ; what is said in 
 the AYord being expressed according to appearances, as was 
 previously demonstrated, n. 589> 
 
 1009. Verse 6. Whoso sheddeth tnan's hlood in the man^ hy 
 man shall his hlood he shed : for in the image of God made he 
 ttxan. To shed man's hlood in the nnan is to extinguish charity ; 
 in the man signifying what is with man. Shall his hlood^ he 
 shed., signifies condemnation, m\dfor in the image of God made 
 lie man^ charit}^, which is tJie image of God. 
 
 1010. To shed 7nan''s hlood in the man.^ denotes to extinguish 
 charity, in the man signifying what is with man, as is evident 
 from the signification of 5/t>(3<^ given above, as denoting the holy 
 principle of charity ; and from the fact of its being called the 
 hlood of man in the man., OY his internal life, which is nut in 
 him, but with him, for the life of the Lord is charity, wliich is 
 not in man — he being altijgether filthy and profane — but it is 
 with him. To shed hlood., is to ofi'er violence to charity, as is 
 plain from the passages of the AVord above quoted, n. 374-, 378, 
 where it was shown that violence offered to charity is denomi- 
 nated hlood. To shed hlood., in the literal sense, is to kill, but 
 in the internal sense it is to bear hatred against the neighbor ; 
 as the Lord teaches in Matthew: " Ye have heard that it was 
 said' by them of old time, TJwu shall not kill, and whosoever 
 shall kill shall be in danger of the judgment : but I say unto 
 you, that whosoever is angry with his brother without a cause 
 shall be in danger of the judgment," (v. 21, 22.) To he 
 angry., here signifies to depart from charity, consequently to be 
 in hatred, as may be seen above, n. 357. He who indulges 
 in hatred, not oidy has no charity, but also offers violence to 
 it, or sheds hlood j for in hatred there is real murder, as is 
 evident from this consideration, that he who hates another de- 
 sires nothing more earnestly than his death, and he himself 
 Would destroy him unless he were checked by outward restraints; 
 wherefore the slaying of a brother, and the shedding of his hlood., 
 is hatred, and as such, reigns in every single idea against him. 
 It is the same with profanation; for he who j)rofanes the Word, 
 as was obsei'ved, not only bears enmity towards the truth, but 
 also extinguishes or destroys it; as appears in the other world 
 from those who have been guilty of profanation ; for however 
 upright, wise, and devout, they may have apj)eared externally 
 whilst living in the fiesh, yet in tlie otiier \\T>rld they entertain 
 the most deadly hatred towai'ds tiie Lord and all the goods of 
 ]ov(i and the truths (»f faith, in consequence of their contrariety 
 to the intestine hati'eds, extortions, and adulteries, which they 
 have veiled under an appearance of sanctity, and ha\e adul- 
 terated in favor of themselves. That hlood denotes profanation, 
 appears not only from the passages above cited, n. 37-1, but also 
 from the following in Moses: ''What man soever [there be] of
 
 iOOi)_lol2.] GEXESIS. 401 
 
 the house of Israel that killctli an ox, or lamb, or goat, in the 
 camp, or that killcth it out of tiie cainj), and bringetii it not 
 unto the door of the tabernacle of the congregation, to (jfler an 
 offei'ing unt(» Jeliovaii, before tlie tal)ernacle of Jehovah, hlood 
 shall be imputed unto that man, he hath shed hlood^ and that 
 man shall be cut ott' from among his people," (Levit. xvii. 3, 4.) 
 To sanctify in any other place than upon the altar, which vva.s 
 near the tabernacle, re])resented ])rofanation ; sacrifice being a 
 sacred rite, when perf >rmed in the cam[), or out of the camj), it 
 became profaned. 
 
 1011. Shall /lis Mood he s/ied, signifies his condemnation, as 
 is manifest from what has been previously stated. The literal 
 sense suggests the idea that the shedder of hlood^ or the mur- 
 derer, should be punished with death ; but the internal sense, 
 that he who bears hatred against his neighbor is by that veiy 
 hati-ed condemned to death, or, in other words, to hell, as the 
 Lord also teaches in Matthew : '* Whosoever shall say to his 
 brother, Tlion fool, shall be in danger of hell fire," (v. ^2.) 
 When charity is extinguished, man is left to himself and his 
 projjriuiii^ being no longer governed by the Lord by means ol 
 internal bonds — which are of conscience — but by external bonds, 
 which are of human law, and which man frames for himself 
 that he may become rich and powerful. When those bonds, 
 theretbre, become loosened — as in the other world — he plunges 
 into every act of unleavened cruelty and obscenity, and conse- 
 quently into his own condemnation. That tJie shedder of hlood 
 sliould ha\e his hlood shed^ is a law of retaliation with which the 
 ancients were well acquainted, and according to which they 
 judged crimes and misdemeanors, as is demonstrable from many 
 parts of the Word. This law has its origin in the universal law, 
 that no one should do to another what he woukl not wish another 
 to ao to him, (Matt. vii. 12;) and also in this circumstance, that 
 according to the general order which prevails in the other world, 
 evd and falsity punish themselves, so that in them is formed 
 their own punishment; every evil person miming into that 
 answering to his evil, as is here signified by the words. Whoso 
 sheddeth blood, shall have his blood shed, that is, will fall head- 
 long into condemnation, 
 
 1012. The literal sense of the words. Whoso sheddeth marl's 
 hlood in the man, his hlood shall he shed, is, that [thus it shall 
 be done to himj who sheds another's blood ; in the internal 
 sense, however, it does not mean [the destruction] of another, 
 but his own charity; wherefore it is also said, the hlood of man 
 ill the man. Sometimes when the literal sense treats of two, the 
 internal sense speaks of one only. The internal man is mari 
 in the man, therefore whosoever extinguishes charity — which 
 is of the internal man, or rather the internal nnin himselt^ — hi» 
 hlo''>d, shall hesJied, that is, he is self-condemned. 
 
 D »
 
 402 GENESIS. [Chap. ix. 
 
 1013. For in the image of God made he man^ signifies charity, 
 which is the image of God, as follows of consequence. The 
 subject treated of just above was charity, represented by blood, 
 and that it should not be extinguished, was signified by the 
 injunction, that blood ought not to be shed ; now follow^s a 
 declaration that i7i the image of God made he man^ from which 
 it is evident that charity is the image of God. It is scarcely 
 Icnown to any in the present day what is meant by the image of 
 God j the common notion being that God's image was destroyed 
 in the first man in whom it existed, whom they call Adan.i, and 
 that it consisted of a certain integrity of which they are ignorant. 
 It is true, there was integrity, for by Adam, or man, is meant 
 the Most Ancient Church, wdiich was a celestial man, and had 
 perception, such as no church has since enjoyed, wherefore also 
 it was a lilteness of the Lord j a liJaeoiess of the Lord consisting 
 in love towards him. After this church had, in process of time, 
 perished, then the Lord created a new church, which was not a 
 celestial but a spiritual church ; and not a likeness but an image 
 of the Lord j an. image denoting spiritual love, that is, neigh- 
 borly love or charity, as was also shown above, n. 50, 51. That 
 this church, b}^ virtue of spiritual love or charity, was an image 
 of the Lord, ai^Yiears trom the present verse; and that charity 
 itself is an image of the Lord, from its being said, /'or in the 
 image of God made he man, signifying that charity itself w^a^^ 
 him such. That charity is an image of God, is most clearly 
 evident from the very essence of love or charity ; for nothing 
 but love and charity can make a likeness or an hnage of any one ; 
 it being the essence of love and charity out of two to make as 
 it were a one. When one person loves another as himself, yea 
 more than himself, then he sees the other in himself, and him- 
 self in the other, as may be known to any one if he only attends 
 to the nature of love, or to those who love mutually ; ibr the 
 will of the one is the will of the other, they being, as it were, 
 interiorly conjoined, and only distinct from each pther as to the 
 body. Love towards the Lord makes man one with the Lord, 
 as a likeness 'y and charity, or neighborly love, makes man one 
 with tiie L<»rd, but as an image ; an. image not being a likeoiess, 
 hut resembling it. This oneness arising frc»m love is thus de- 
 scribed by the Lord himself in John: "I pray — that they all 
 may be one, as thou. Father, [art] in me, and I in thee, that 
 theij also may he one in us. And the glory which thou gavest 
 me I have given them, that they may be one, even as we are 
 one, L in them, and thou in 7«c%" (xvii. 20 — 28.) This oneness 
 is that mystical union sjjoken of by some wiiicli is effected by 
 love alone. Again : '' liecause 1 live ye shall live also. At tliat 
 day ye shall know that / am in the Lather, and ye tn me, and I 
 in you, lie that hatli my commandments and keepeth theui, 
 be it is that loveth me. — Vi a man love me, he will keep my
 
 1013—1015.] GENESIS. 103 
 
 words, and my Fatlier will love bim, and we will come imto hivi^ 
 and make our abode with him^'' (John xiv. 19 — 21, 23.) From 
 these words it is manifest that it is love which conjoins, and that 
 the Lord has his abode with bim who loves riim and Ins neigbboi 
 also, for this is to love the Lord. This union which makes an 
 image and a likeness^ cannot be clearly seen on earth ; but in 
 heaven where all the angels, from mutual love, are, as it were, 
 a one, it is very manifest. Each particular society there qow- 
 eisting of numerous angels, constitutes as it were one man ; and 
 all the societies together, or the universal heaven, constitute 
 one man, also denominated, the Greatest Man, n. 457, 549. 
 The universal heaven is a likeness of the Lord, for the Lord is 
 the all in all therein ; so also is each particular society, and con- 
 eequentl}' e\ ery individual angel ; the celestial angels l)eing like- 
 nesses^ and the spiritual angels images. Heaven consists of as 
 many likenesses of the Lord as there are angels, this being 
 effected solely by mutual love, for each loves every other better 
 than himself^ n. 548 — 553. In fact, in order that the general 
 or universal heaven may be a likeness of the Lord, it is necessary 
 that every part of it, or each particular angel, should be a like- 
 ness or an image with a view to being a likeness ,' for unless a 
 whole consists as it were of parts resembling itself, it is not a 
 whole in which there is unity. From what has been said, it 
 may be clearly seen that it is love towards the Lord and neigh- 
 borly love which constitute an image and likeness of God., con- 
 sequently that every spiritual regenerate man is an image of 
 him, by virtue of love or charity, which is from the Lord alone. 
 Whosoever is principled in charity from the Lord, is also in in 
 tegrity ; concerning which more will be said, by the divine 
 mercy of the Lord, in a future part of this work. 
 
 1014. Verse 7. And you^ he ye fruit/ ul.^ and muUi^yly ; he ye 
 poured fortJi upon the earth., and multiply therein. Be ye fruit- 
 ful arid inultiply .^ signifies here, as above, the increase of the 
 good and the true in the interior inan ; to he fruitful being pred- 
 icated of goods, and to multiply of truths. Be ye 2)Oured/fortli 
 upon the earth., and multlp>hj therein., denotes the increase of the 
 good and the true in the external num, ov earth ^ \o he poured 
 forth being predicated of goods ; and to multiply of truths. 
 
 1015. By heing fruitful and multiplying., the increase of the 
 good and the true in the interior man is typified ; and the former 
 is predicated of goods, and the latter of truths, as is evident 
 from what was demonstrated at the tirst verse of the present 
 chapter, where the same words occur. This fruitfulness a/nd 
 multiplication were to be in the interior man, as may be seen 
 from what follows where it is again said, and multiply., which 
 repetition would have been unnecessary, because superfluous, 
 unless something peculiar and distinct from the former was" in 
 tended by it. From these considerations — and from what has
 
 404 GENESIS [Chap. ix. 
 
 been previously stated — it is manifest that fructijicoiion and 
 inultiplication are here spuken of goods and truths in the interior 
 man. It is said in the interior man, because, as was sliown 
 al)ove. man, as to liis reception of what is celestial and spirhual 
 — which are of the Lord alone — is an internal man ; but in ref 
 erence to ratioiuil things, he is an interior or intermeJ laU man 
 between the internal and external', and with respect to the atfec- 
 tions of goodness, and the scientiiics of the memor)-, he is ex- 
 ternal. That man is so was shown in the exordium to the pres- 
 ent chapter, n. 97S ; but that he is ignorant thereof during his 
 life in the body, is a consequence of his being in corporeal ideas, 
 whicli hide from him the knowledge of his interior constituents^ 
 and especially of their distinct and orderly ai'rangement. Would 
 he reflect, howeyer, he might be convinced of tlieir reality by 
 mental abstraction, and whilst meditating, as it were, in his 
 spirit. The reason why fructification and nmltijylicatioii are 
 predicated of the interior man, or of the rational j)rinciple, is^ 
 because the operation of tiie internal man is not perceived in the 
 interior man, exce})t in a very general way, tor there ai'e in- 
 detinite particulars constituting one general, yea, almost univer- 
 sal something in the interior man ; the nature of which, and 
 how they form this very general and obscui-e something, may be 
 seen from what was shown above, n. 545. 
 
 1016. Be yepowed forth iqjon the earth., andmidtiply therein., 
 denotes an increase of the good and the true in the external 
 msin, or earth j' i'or be ye poured forth is predicated of goods,. 
 and 7nultiply of truths, as has been just stated, and ea/ih is the 
 external man, as may be seen in what was said on this subject 
 when explaining the first vei'se of the present chapter, n. 983. 
 In reference to heing poured forth upon the earth., and multiplied 
 therein., it may be observed, that with the regenerate man no- 
 thing is niultiplied in his external man, that is, nothing of good- 
 ness and truth becomes increased, except by the influence of 
 charity. Charity is like heat in the time of spring and summer, 
 which causes grass, herbs, and trees, to grow; for without 
 charity — or spiritual heat —no increase is effected ; wherefore it 
 is here for the first time said, Be ye poured forth upon the earth.. 
 this being spoken of the goods of charity, by which goodness 
 and truth are laultiplied. Everyone may comprehend how this 
 is, since nothing grows and multiplies in man unless there be 
 some affection; for it is owing to the delight of affection that 
 roots are put forth, and growth effected, all things being done 
 according to the influence of the affections. What a man loves 
 he willingly seizes upon, retains, and secures, and so it is also 
 with whatever is favored by any afi'ection, whilst if it be on the 
 contrary, disfav<»red, it is made light of, set at naught, nay even 
 rejected. Such then as the afiection is, such is the multiplication ^ 
 and as with the regenerate man there is an affection for the
 
 1016—1018.] GENESIS. 405 
 
 ijood ant^l the true grounded in charity imparted by the Lord, 
 therefore wliatcver favors the affection of charity, tliat he seizes 
 ui)on, retains, and secures, and thus confirnis himself in goods 
 and trutlis. This is signified by its being liere said, Be ye poured 
 forth ujjoii the earthy and inultlply therein. 
 
 1017. To show \\vAt multiplieation is in the ratio of affection, 
 we will take for example a man admitting as a principle that 
 faith alone saves, even though it be unaccompanied by works of 
 charity ; in other words, that it saves him who has no charity. 
 Such a person separates faith from charity, not only in conse- 
 quence of the false })rinciple which he has imbibed from infanc}', 
 but also because he supposes, that whosoever declares works of 
 charity, or charity itself, to be an essential of faith, and there- 
 fore lives a life of piety, must necessarily place merit in works. 
 This is, however, a false conclusion ; and he who thus rejects 
 charity, and regards its works as of no accounts — abiding only in 
 an idea of faith, which is no faith without its essential charity — 
 such a one, whilst confirming himself in this principle, never 
 acts from the afiection (.)f good, but only from an affection of 
 delia'ht arising; from this consideration, that he mav live in the- 
 free indulgence of his lusts. Now, whosoever confirms hunselt 
 strongly in this principle, does not act from an affection of truth, 
 but from a desire of preeminence, that he may be thought 
 greater, more learned, and more refined than others, and thus, 
 be exalted amongst the rich and honorable ; thus he acts from 
 the delight of an affection, which causes a muW plication of argu- 
 ments in favor of his opinions; for, as was observed, according 
 to the nature and quality of the afiection, such is the multipli- 
 cation. As a general truth, every false principle necessarily 
 leads to false conclusions, these being conformable to their pi'in- 
 ciple; yea, as I have learned from experience — of which, by the 
 ilivine mercy of the Lord, I shall s])eak elsewhere — those who 
 confirm themselves in such principles respecting faith alone, 
 and are not in charity, pay no regard to, an(-l, as it were, do not 
 see, all that the Lord lias so often said concerning love and 
 charity ; as Matt. iii. 8, 9 ; v. 7, 43—48 ; vi. 12, 15 ; vii. 1—20 ;. 
 ix. 13; xii. 33 ; xiii. 8, 23; xviii. 21 to the end; xix. 19; xxi. 
 34, 40, 41, 43; xxii. 34—39; xxiv. 12, 13; Mark iv. 18-20; 
 xi. 13, 14, 20 ; xii. 28—35; Luke iii. 8, 9; iv. 43—49 ; vi. 27 
 —39, 43 to the end ; vii. 47 ; viii. 8, 14, 15 ; x. 25 — 28 ; xii. 
 58, ^'^ ; xiii. 6—10 ; John iii. 19, 21 ; v. 42 ; xiii. 34, 35 ; xiv. 
 14, 15, 20, 21, 23 ; xv. 1—10; xxi. 15—17. 
 
 1018, There is the same reason here for a repetition of the 
 words, JBe ye fruitful and multiply., as in the first verse of the 
 chapter, this being the conclusion of the previous subject, and 
 denoting that all things would succeed well, and be fruitful and 
 multiply., if they were careful uot to do what is signified by eatr
 
 R>6 GENESIS. [Chap. ix. 
 
 i/rig and shedding hlood^ that is, if they wjuld not extinguish 
 charity by hatred and profanation. 
 
 1019. Yerse 8. And God said to Noah^ and to Ids sons with 
 him^ saying^ signifies the truth of what follows concerning the 
 spiritual church, understood by Noah and his sons with him. 
 
 1020. It is evident this is the meaning from the fact of all 
 the statements arranged in an historical form, from the first 
 chapter of Genesis to the account of Eber in the eleventh 
 chapter, having a diflerent signification from what appears in 
 the letter, being indeed thrown into the form of a history, ac- 
 cording to the custom of the most ancient people, who, when 
 they testified to the truth of any thing done or accomplished, 
 said, Jehovah said. It is here, however, said, God said, because 
 it treats of the spiritual church. 
 
 1021. Noah and his sons with hvm represent the Ancient 
 Church, as has been previously shown, and will be further evi- 
 denced in the subsequent part of the chapter, wherefore it is 
 unnecessary to dwell upon it here. 
 
 1022. Verses 9, 10. And /, hehold /, establish my covenant 
 with you., and with your seed after you • and with every living 
 soul which is with you., to the bird, to the beast., and to every wild 
 beast of the earth with you i from all going forth of the arlc, even 
 to every wild beast of the earth. And /, behold 7, establish m,y 
 covenant., signifies the Lord's presence in charity ; with you., is 
 with the regenerate spiritual man; and with your seed after you.^ 
 with thuse who are created anew. With every soul lohich is with 
 you., signifies in general all that appertains to the regenerate 
 man : to the bird., relates S[)ecifically to his intellectual things ; 
 to tJie beast., to the new things of his will ; and to every wild 
 beast of the earth., to his inferior intellectual things, and those ot 
 the will thence derived. With you., signifies here, as before, 
 what is with the regenerate spiritual man '., from cdl goi:t,g forth 
 of the arh., denotes the men of the church; and to every wild 
 beast of the earth., the men out of the church. 
 
 1023. And 7, behold /, establish my covenant., denotes the 
 Lord's presence in charity, as is manifest from the signification 
 of a covenant., which, as was shown above, n. ^^Q, is a type ot 
 regeneration, and especially of the conjunction of the Lord witli 
 the regenerate man by love. It was at the same time demon- 
 strated, that the heavenly marriage is the very essential vove 
 nant I that it consequently takes place with every regenerate 
 man, and also that this marriage or covenant was effected with 
 the man of the Most Ancient Church in his voluntary-proprium ; 
 but with the man of the Ancient Chiu'ch in his intellectual- 
 ■propinum ', for when the will of man had become altogether 
 corrupt, the Lord miraculously separated his intellevtual-pro- 
 priu7n i'rom his corrupt voluntary-j)/-opriuni, aud in the forme»
 
 1019- -1025.] GENESIS. 107 
 
 implanted a new will, wliich is conscieiiee, into amseience insin- 
 uating charity, and into charity innocence, and thus conjoined 
 liiniself with, or, what is the same thing, entered into covenant 
 witli, man. So far as man's voluntary y>r()/)r<^*?«w is capable ot 
 being separated from his intellectual-proprhiin, the Lord can be 
 })resent with, conjoin iiimself, or enter into covenant with, him. 
 Temptations and similar means of regeneration cause the ■mlim- 
 tary-proprimn of man to become quiescerit — as if it were anni- 
 hilated and dead — and in proportion as this is effected, the 
 Lord is enabled to operate by means of the conscience implanted 
 in charity in man's intellectual-propriwn : this then is what is 
 here called a covenant. 
 
 1024. With you signifies with the regenerate spiritual man, 
 as is evident from what was said above respecting Noah and his 
 sons, as types of the s^jiritual church, which succeeded the 
 Most Ancient celestial church ; and since they represented that 
 church, they also represent every one of its members, and con- 
 sequently the regenerate spiritual man. 
 
 1025. With your seed after you means those who are created 
 anew, as is evident from the signification of seed, and also from 
 what is subsequently stated. It is manifest from the significa 
 tion of seed, because by seed, in the literal sense, is understood 
 posterity, but in the internal sense, faith ; and since, as was 
 previously observed, there is no faith unless there be charity, 
 therefore charity itself is meaiit by seed in that sense. It ap- 
 pears also fi'om what follows, inasmuch as it there treats not 
 only of the man who is within, but also of the man who is 
 without the church, consequently of the whole human race. 
 Wheresoever there is charity, there also — even with nations the 
 most remote from the church — is seed, for heavenly seed is 
 charity. No man can do any thing good of himself, but all 
 good is from the Lord ; the good which the gentiles do — of 
 whom, by the divine mercy of the Lord, more will be said in a 
 future part of this work — being also from him. That the seed 
 of God is faith, was shown above, n. 255 ; by faith there and 
 in other places being meant charity whence faith is derived, for 
 there is no real faith which does not originate in charity. The 
 same is signified in other parts of the Word where seed is men- 
 tioned : thus where the seed of Abraham, Isaac, or Jacob is 
 spoken 'of, thereby is denoted love or charity ; for Abraham rep- 
 resented celestial love, Isaac spiritual love, both belonging to 
 the internal man, and Jacob the same loves in reference to the 
 external man; and this, not only in the prophetical parts of the 
 Word, but alt'O in the historical, which latter are not perceived 
 in heaven, but only what is typified thereby. The Word was 
 written not only for man, but also for angels ; and whilst nau 
 reads the Holy Scriptures, collecting thence only the literal 
 sense, the angels at the same time perceive not the literal but
 
 40S GENESIS. [Chap, it 
 
 the iiitenial sense. Tne material, worldly, and corporeal ideas^ 
 which man has whilst perusing the Word, become spiritual and 
 celestial ideas with the angels ; thus, when he reads about 
 Abraham^ Isaac^ and Jacobs the angels do not think at all 'of 
 tiiose patriarchs, but of the things which they represent, and 
 thus signify. In like manner, whilst perusing tiie accounts of 
 Noali^ Shem, Ilam^ and Japheth^ the angels know notliing of 
 these persons, and perceive nothing but the Ancient Church, 
 and the interior angels not even this, but instead thereof the 
 faith of that church, and the state of the things treated of in 
 regular order. So also when mention is made of seed in the 
 Word, as here, in stating that a covenant should he estaljlished 
 with Noah and his sonSj and with their seed after them^ the 
 angels do not recognize the posterity of Noah^ there having 
 been no such person as Nocih^ that being only the name of the- 
 Ancient Church, but by seed they understand charity, which 
 was the essential of that church. Likewise, when in the his- 
 torical narratives resjiecting Ahraham^ Isaac, and Jacoh, their 
 seed is spoken of, the angels never understand their particular 
 posterity, but all throughout the universe, as well those within 
 as those without the church, with whom there is heavenly seed^ 
 or charity ; yea, the interior angels perceive thereby love itself 
 abstractedly, which is heavenly seed. That by seed is signified 
 love, and also every one who is principled in love, is demon- 
 strable from the following passages : speaking of Abraham, "Je- 
 hovah — said. To thy seed will 1 give this land," (Gen. xii. 7:) 
 and again : " All the land which thou seest, to thee will I give 
 it, and to thy seed Yor ever; and I will make thy seed as the 
 dust of the earth," (Gen. xiii. 15, 16.) Those who abide in the 
 literal expression conceive no other idea than that by seed is 
 here meant the posterity of Abraham, and by land the land of 
 Canaan ; and they are confirmed in this notion in consequence 
 of that land being actually given to his posterity. Those, how- 
 evei', who are in the internal sense, as all in heaven are, under- 
 stand by the seed of Ahraharn nothing else but love, and by the 
 land of Canaan only the Lord's kingdom in heaven and on eartli, 
 and its being given to Al)raham's posterity merely as a repre- 
 sentative statement; concerning which, by tlie divine mercy of 
 the Lord, more will he said elsewhere. So also in andther 
 place it is recorded of Abraham, " And he [Jehovah] bruiighr 
 him forth abroad, and said. Look now towards heaven, and 
 number the stars if thou be able to number them : and he said 
 invito hira, So shall thy seed be," (Gen, xv. 5.) Here likewise, 
 as Abraham represented love, or saving faith, by his seed in the 
 internal sense no other is meant than all throughout the uni- 
 verse who are princi})led in love. Again : " 1 will establish m/u 
 covena/nt between nie and thee and thy seed after thee. — And 1 
 will give to thee, and to thy seed, after thee, the land whereic
 
 1(»2:..J GENESIS. 409 
 
 th(»u art a stranger, all the land of Canaan for an everlasting 
 possession, and i will be their God. — This is my covenant which 
 ye shall keep between me and j'ou, and thy seed after thee; 
 every male among you shall be circumcised," (Gen. xvii. 7, 8, 
 10.) Here, to establish a covenant denotes in like manner the 
 cunjuue-rion of the Lord with all men throughout the universe, 
 by means of the love represented by Abraham; and hence it i 
 evident that by seed is meant all without exception who an 
 principled in love. The covenant here spoken of was circum- 
 oi&lo)i, l)y which in heaven is never understood the circumcision 
 of the fleshy but tiuit of the heart, or of those who are prin- 
 cipled in love. Circurncisimi represented regeneration by love, 
 as is clearly explained by Moses : ^'Jehovah God will clrcunicise 
 thy heart, and the heart of thy seed, to love Jehovah thy God 
 with all thy he;irt, and with all thy soul, that thou mayest 
 Z^w," (Deut. xxx. 6.) From these words it appears that circum- 
 cision^ in the internal sense — and this is its signification wher- 
 ever it is mentioned — denotes love and charity, and a life 
 grounded therein. By the seed of Abraham are represented all 
 throughout the universe who are princij)led in love, as is also 
 manifest from the Lord's words to Abraham and Isaac — to 
 Abraham, on his willingness to sacritiee Isaac, as he was com- 
 manded : " In blessing I will bless thee, and in multiplying I 
 .will multiply thy seed a.s the stars of the heavens, and as the 
 sand which is upon the shore of the sea, and thy seed shall pos- 
 sess the gate of thy enemies, and in th}' seedshsdl all the nations 
 of the earth be blessed," (Gen. xxii. 17, 18;) wliere it is very 
 evident, that by seed are meant all without exception who are 
 principled in love. As Abraham represented celestial love, so 
 Isaac represented spiritual love; wherefore by tJie seed of Isaac 
 is signitied every man who is principled in spiritual love or 
 charity ; concerning whom it is thus written : '*• Sojourn in this 
 land, and I will be with thee, and will bless thee ; for unto 
 thee, and unto thy seed^ I will give all these lands, and I will 
 perform the oath which I sware to Abraham thy father; and 
 I will cause thy seedio be nmltiplJed as the stars of heaven, and 
 I will give to thy seed all these lands ; and in thy seed shall all 
 the nations of the earth be blessed^'' (Gen. xxvi. 3, 4, also 24;; 
 where it is plain that by all nations are meant those who are in 
 charity. Celestial lo\e repi'esented by Abi'aham is as the father 
 of spiritual love represented by Isaac, for the spiritual i)rinciple 
 has birth from the celestial, as was shown above. Jacob re[)re- 
 sents tiie externals of the church, which exist from internals, 
 '^onsecpiently every thing in the external man which is derived 
 from love and charity, and thus his seed denotes all in the uni- 
 %'erse who are in the practice of external worship, influenced by 
 internal, and who do the works of charity from a i»rinciple of 
 charity derived from the Lord. Concerning this seed it is said
 
 ilO GKNESIS. [Chap. ix. 
 
 to Jacob, after seeing a ladder in his dream, "I am Jehovah, 
 the God of Abraham thy fathei', and the God of Isaac : the 
 land whereon tliou liest, to thee will I give it, and to thy see^. ^ 
 and thy seed shall be as the dust of the earth • — and in thee and 
 in thy seed shall all the families of the groutid he blessed,''^ (Gen, 
 xxviii. 13,14; also xxxii. 12 ; xlviii. 4.) That this is the sig- 
 nification of seed was demonstrated above, n. 255, by citations 
 from the Word, and may also be seen from tlie following in 
 Isaiah: "Thou, Israel, art my servant, Jacob whom I have 
 chosen, the seed of Abraham m^^ friend," (xli. 8.) Here it is 
 speaking of the regeneration of man, and Israel and Jacob, as 
 frequently occurs, are distinguished from each other, Israel 
 denoting the internal spiritual church, and Jacob the external 
 of the same church; and both are called the seed of Abi^aham^ 
 that is, of the celestial church, because celestial, spiritual, and 
 natural succeed each other in regular order. In Jeremiah : 
 " I had planted thee wholly a noble vine, a seed of truth, how 
 then art thou turned into the degenerate plant of a strange vine 
 unto me?" (ii. 21 ;) speaking of the spiritual church, which is 
 a noble vine, whose charity, or faith grounded in charity, is 
 denominated the seed of truth. Again : " As the host of the 
 heavens cannot be numbered, neither the sand of the sea meas- 
 ured, so will I multiply the seed of David my servant, and the 
 Levites ministering unto me," (xxxiii. 22.) Here seed is plainly 
 heavenly seed, for David is a type of the Lord ; — that the seed qf 
 David was not as the host of the heavens which cannot be num- 
 bered, nor as the sand of the sea which cannot be measured, must 
 be obvious to every one. Again : " Behold, the days come, saith 
 Jehovah, and I will raise unto David a righteous branch, and 
 a king shall reign ; he shall act intelligently, and shall execute 
 judgment and justice in the earth. In his days Judah shall be 
 saved, and Israel shall dwell confidently ; and this is his name 
 which they shall call him, Jehovah our righteousness. Where- 
 fore, behold the days come, saith Jehovah, and they shall no 
 more say, Jehovah liveth, who brought up the sons of Israel 
 out of the land of Egypt ; but Jehovah liveth, who brought up, 
 and who led, tlie seed of the house of Israel out of the north 
 c<-»untry," (xxiii. 5 — 8.) Here the signification is very different 
 from what appears in the letter, for by David, Judah, andj 
 Israel, are not meant these respectively, but by David is to be 
 understood the Lord; by Judah, what is celest.al ; and by 
 Israel, \\\\'At is spiritual; wherefore by the seed of Israel are 
 meant those who have charity, or faith grounded in charity. 
 So in David: " Ye who f<;ar Jehovah, ])raise him; all _ye 6'<?t'(i 
 of Jacob, glorify him ; fear from him, all ye the seed of Israel,^'' 
 (Psalm xxii. 23;) where also by the seed of Israel is meant the 
 sjuritual church. In Isaiah : " Tiie seed of holiness shall be the 
 substance thereof," (vi. 13;) e[)eakirig of remains, wliich are
 
 1026—1030.] GENESIS. 411 
 
 holy, because from the Lord. Again : " I will bring forth 
 a seed out of Jacob, and out of Judali an iniieritor of my 
 mountains, and mine elect shall inherit it, and my sei'vants 
 shall dn-ell there, (Ixv. 9;) in reference to the celestial chui-ch, 
 both external and internal. And again : "They shall not gene- 
 rate to perturbation — for they are the seed of the blessed ol 
 Jehovah, and their offspring with them," (Ixv. 23 ;) speaking 
 of the new heavens and the new earth, or of the Lord's king 
 dom, the subjects of which being generated or regenerated by 
 love, are denominated the seed of the blessed of Jehovah. 
 
 1026. With every living soul 'which is loith you., represents in 
 general all things which are regenerated with man, as may be 
 seen both from what precedes and follows, and also from the 
 signiticatiun oi living. Whatever receives life from the Lord is 
 said to live., and the living soul denotes all that in the regenerate 
 man which thence derives its life • for according to the lye which 
 he receives does every particular of his mind live., both what 
 belongs to the rational principle and what belongs to the affec- 
 tions. This life is evident to the angels in every particular of 
 his thought and speech, although it is not apparent to man. 
 
 1027. To the hird signifies specilically his intellectual things, 
 as may be seen from what has been often previously stated re- 
 specting the signification (AMrds., as at n. -iO, 776, &c. 
 
 10j28. To the heast denotes specilically his new voluntary 
 things, as is also evident from what was said and shown above 
 concerning beasts^ and their signification, n. -iS, ■1:6, 142, 143, 
 246, 776. 
 
 1029. To every wild heast of the earth signifies his inferior 
 intellectual and voluntary principles thence derived, as is also 
 evitlent from our previous explanations of the signification of 
 wild heast. There ai"e with every man both interior and exte- 
 rior things : the interior are tlie rational powers, here represented 
 by hird., and affections w^hich are denoted by wild heast j and 
 the exterior are scientifics and pleasures, here signified by the 
 wild heasts of the earth. That by hirds, beasts, and wild beasts^ 
 are not meant these animals, but what is alive with the regen- 
 erate man, must be obvious to every one from this consideration, 
 that a covenant cannot be entered into by God with the brutes 
 — although it is said, I establish my cove7iant — witJt < very 
 living soul which is with yoa^ to the bird., to the heast., and to 
 euery wild heoAit of the earth with you., but with man, who, as to 
 his interiors and exteriors, is thus described. 
 
 1030. From, all going forth of the ark signifies the men ol 
 the church, and to every wild beast of the earth., the man who 
 is out of the ciiurch, as is manifest from the series of the things 
 spoken of in the internal sense. All that went forth of the ark 
 were mentioned before, as every living soul, to the blrd^ to the 
 hec^t, and to the wild» beast of the earth ; but it is here again
 
 il2 GENESIS. [Chap. i.v. 
 
 €aid,y/'c);?i all going forth of the ark^ even to every wild heast 
 of the earth: ihw^ the wild beast of the earth is mentioned a 
 Becond time ; and tliis repetition would not have occurred unless 
 something else was to be understood : and it is also written, 
 and I establish my covenant with you^ which likewise was said 
 before. Hence it is evident, that those going forth of the ark 
 are the regenerate, or the men of the church, and the wild 
 htast of the earth all in the universe who are out of the church. 
 The wild heast of the earthy when not employed to represent 
 living creatures in general, signifies, in the Word, what is com- 
 paratively vile, and has in it more or less of a savage nature, 
 and this in reference to whatever is treated of. When the sub- 
 ject is what is in man, then the wild beast of the earthy as in 
 the present verse, denotes the inferior faculties belonging to the 
 external man and the body, consequently things of a meaner 
 kind ; when it is, however, society at large — which may be 
 denominated a composite man or person — then the wild beast 
 of the earth typifies those who are without the church, because 
 the}' are comparatively vile. Thus the specific meaning of the 
 term varies with the subject treated of. Hosea says : " In that 
 day will I make a covenant for them with the wild beast of the 
 tield, and with the bird of the heavens, and with the re})tile of 
 the earth," (ii. 18.) Isaiah: "The wild beast of the field shall 
 honor me, — because I have given waters in the wilderness, 
 (xliii. 20.) And Ezekiel : " Every bird of the heavens made 
 their nests in his boughs, and under his branches did every wild^ 
 heast of the field bring forth their young, and under his shadow 
 dwelt all great nations," (xxxi. 6.) 
 
 1031. \^erse 11. And I establish tny covenant with you; and 
 all flesh shall not be cut off any more by the waters of a flood ; 
 amd there shall be no more a flood to destroy the earth. And 1 
 I stablisJi my covenant witJi you., signifies the presence of the Lord 
 with all who are in charity, and refers to tliose going out of the 
 ark and to every wild beast of the earth, or to those within and 
 to those without the church. And all flesh shall not be cut off 
 any more by the waters of a flood., denotes that they sliould not 
 perish like the last posterity of tiie Most Ancient Church ; and 
 there shall be no more a flood to destroy the eartJt^ is that such a 
 <leadly and suffocating ])ersuasion sliould no more exist. 
 
 1032. And I establish my covenant with you, signifies the 
 presence of the Lord with all who are in charity, and refers to 
 those ijoint); forth of the ark and to everv wild beast of the earth, 
 or to the men within and to the men without the church, as 
 is manifest from what has been just stated. With respect to the 
 Lord's entering into a covenant, and conjoining himself by char- 
 ity with those out of the church, it may be observed, that the 
 man of the church supposes that all without the church who are 
 called gentiles cannot be saved, in consequence of their having
 
 1031, 1032.J GENESIS. 418 
 
 no knowledges of faith, and being therefore altogether ignoiant 
 of the Lord, insisting that without taith, and a knowledge ol 
 the Lord, there is no salvation ; and thus condemning all who 
 are out of the church. In numerous instances, indeed, those 
 who are principled in some particular doctrine — even though it 
 be heretical — think none can be saved who are out of their own 
 pale, or who do nut believe ])recisely as tliey do. The reverse 
 is, however, the fact ; tor the Lord has niei'cy towards the whole 
 human race, and is desirous to save all universally, and to draw 
 them to himself The mercy of the Lord is infinite, and does 
 not suffer itself to be confined to the small number within the 
 church, but extends itself to all throughout the world; for those 
 who are born out of the church, and are thereby in ignorance 
 as to matters of faith, are not l)lamable on that account, nor 
 are they ever condemned for not having faith towards the Lord. 
 because they are not aware of his existence. What consideratf 
 person can suppose the greatest part of mankind must perish 
 eternally because they were not born in that quarter of the globe 
 denominated Europe, which respectively contains so few? Or 
 that the Lord would permit so great a multitude of human beings 
 to be brought into existence in order to perish in eternal death \ 
 This would be alike contrary to the divine nature and to mercy. 
 Besides, those who are out of the church, and are called gen- 
 tiles, live a much mure moral life than those who are within the 
 church, and far more easily embrace the doctrine of a true faith. 
 This is very evident from the state of souls in another life ; for 
 the worst of all are those who come from the so-called Christian 
 world, bearing a mortal hatred both against their neighlxn- and 
 the Lord, and being more addicted to adultery than any other 
 people on the face of the earth. This is not, however, the case 
 with such as come from otlier parts of the globe ; for many of 
 the worshippers of idols have the utmost horror of liatred and 
 adultery, and are afraid of the Christians, who indulge in those 
 vices, and make no scruple of torturing their fellow-creatures. 
 Yea, the gentiles are such, that when the,y are instructed by the 
 angels concerning the truths of faith, and are informed that the 
 Lord rules the universe, they listen attentively, become readily 
 imbued with faith, and thus leject their idols; wherefore those 
 amongst them who have lived morally, being in mutual charity 
 and in innocence, are regenerated in another life. During their 
 abode in the world, the. Lord had been present with them in 
 charity and in innocence, both of which proceed wholly from 
 the Lord. He had also endowed them with a conscience ot 
 wluit is right and good according to their religious principles, 
 and into that had insinuate 1 innocence and charity ; and when 
 these are present in the conscience, they easily suffer themselves 
 to be principled in the truth of faith grounded in good. This 
 «iceords with the teaching of the Lord himself in Luke : " Then
 
 414 GENESIS [Chap. ix. 
 
 said one unto hlni, Lord, are there few that be saved ? And lie 
 said uiito them — Ye shall see Abraham, and Isaac, and Jacob, 
 and all the prophets in the kingdom of God, but you yourselves 
 thrust out. And they shall come from the east, and from the 
 west, and from the north, and from the south, and shall sit 
 down in the kingdom of God. And behold, there are last which 
 shall be first, and there are firet which shall be last," (xiii. 23, 
 28 — 30.) By Abraham^ Isaac^ and Jacoh^ are here meant all 
 who are principled in love, as has been previously demonstrated. 
 
 1033. We remarked that the gentiles are endowed with a 
 conscience of what is right and good, according to their religious 
 principles, and may here further observe, that conscience in 
 ge leral is either true^ sjpurious^ or false. A true conscience is 
 formed by the Lord from the truths of faith ; and when a man. 
 is endued with it, he becomes fearful of acting contrary to them, 
 since he would thus act contrary to his conscience. This conscience 
 can only be received by those who are in the truths of faith ; 
 in consequence of which many in the Christian world cannot l)e- 
 receptive of it, because ever}' one regards his own tenets as the 
 truths of faith ; nevertheless all who are regenerated receive con- 
 science when they receive charity, for charity is the fundamental 
 :)t' consL>ience. A spurious conscience is that which is formed with 
 the gentiles out of the religious principles in which they are 
 born and educated, to act contrary to which is to act in oppo- 
 sition to conscience. When this conscience is founded on char- 
 ity, mercy, and obedience, then tliey are in such a state as to 
 be capable of receiving in the other world a true conscience^ with 
 which indeed they are endowed, because they love nothing better 
 than the truth of faith. A false cojiseience is one formed not 
 from internal but from external considerations, that is, not from 
 charity but from self love and the love of the world. There are 
 some persons who feel themselves acting contrary to conscience 
 when acting in opposition to the love of their neighbor, and 
 who at such times a})pear to themselves to be inwardly tormented. 
 The reason of this is, however, because they perceive their own 
 life, honor, reputation, wealth, or gain are endangered, and 
 thus that they themselves are injured by it. Some receive hei'ed- 
 itarily a tender-heartedness of this kind, and others acquire it 
 by habit ; but it is a false conscience. 
 
 1034. And all flesh sh,all not he cut off any more hy the water» 
 0/^ a J?(90<i, signifies that they should not again perish like the 
 posterity of the Most Ancient Church, as is evident from what 
 was stated above respecting the antediluvians who were thus 
 destroyed at the deluge. It has been previously shown, n. 310, 
 that this occiu'red in consequence of the latest descendants of 
 the Most Ancient Church being (jf such a nature, that when 
 their wiL became corrupt their intellectual principle fell into 
 the same state, so that with them the latter could not be sepa
 
 1033—1038 J GENESIS. 415 
 
 rated from the former, so as to admit of a new will beino; formed 
 in it, in consequence of the coherence of each part of the raind 
 with the other. Now, this being foreseen, it was arranged by 
 the Lord that the intellectual and voluntary principles of man 
 should become separable, and thus ca})able of renovation, and 
 it was thus provided, that man shoidd not afterwards exist of a 
 ([uality similar to that of the most ancient people, thei'ef tre it 
 is here said, that ((/Ijicsh .should no more be cut offhy the waten 
 of a flood. 
 
 1035. Ami there shall he no more a flood to destroy the earthy 
 denotes that such a deadly and suffocative persuasion should no 
 more exist, as is manifest from tlie signification of the deluge in 
 reference to the antediluvians who perished, sjjoken of above, 
 from the nature of their direful persuasions, treated of, n. 310, 
 563, 570, 581, 580, from what is said of the succeeding church 
 called Noah, and likewise from what is subsequently stated con- 
 cerning the rainbow. 
 
 1036. Verses 12, 13. Aiid God said., Tins is the tohen of the 
 covenant lohich I give between me and you and every living soul 
 which is Witli you^ into the generations of the age. I have given 
 my how in the cloud., and it shall he for a tohen of the covenant 
 between me and the earth. And God said., signifies that it was 
 60 : This is the token of the covenant^ is a symbol of the Lord's 
 presence in charity ; and which I give hetioeen tne and you., the 
 conjunction of the Lord with man by charity. And hetioeen 
 every living soul which is with you., signifies, as above, whatever 
 in man is regenerated ; into the generations of the age., means 
 all who are created anew for ever; and I have given my how in, 
 the cloud., denotes the state of the regenerate spiritual man, 
 which is like a rainboiv, the cloud typifying the obscure light in 
 which the spiritual man is, compared with the celestial man. 
 And it shall he for a token of the covenant between me and the 
 earthy signifies, as before, a symbol of the Lord's })resence in 
 cluirity, earth here representing nvdn''s projjriuni. All these cir- 
 cumstances are stated in reference to the regenerate spiritual 
 aum, or the spiritual church. 
 
 1037. By God^s saying, is meant that it was so, was asserted 
 and demonstrated above; for to say., or the saying of God, or 
 Jehovah, signifies that so it is. Tlie most ancient people, in 
 their historical accounts of the church, when they wished to 
 atfirm a fact, wrote, God said, or Jehovah said, this being with 
 them a customary form of assertion and confirmation. 
 
 103S. The token of the covenant is a symbol of the Lord's 
 presence in charity, as is manifest from the signification of a 
 covenant and of its token. That a covenant signitics the Lord's 
 j)resence in charity, was shown above, (vi. 18 ; also in this chap, 
 verse 9 ;) and that it is the Lord's presence in love and charity 
 i3 evident I'rom the nature of a covenant. Every covenant is tot
 
 41« GENESIS. [Chap, ix 
 
 the sake of conjunction, that the parties may live in niutuai 
 I'riendship, or love ; hence marriage is ako called a covenant. 
 The conjunction of the Lord with man is not practicable except 
 in love and charity; for he is essential love and mercy, and is 
 desirous to save every one, and with a mighty arm to draw him 
 to heaven, that is, to himself. Hence all may know and be 
 convinced that it is impossible for any one to be conjoined with 
 the Lord except by that which He is, that is, unless he becomes 
 similar, or makes one with him, or, in other words, unless he 
 return the Lord's love, and love his neighbor as himself. Hereby 
 alone conjunction, which is the very essence of a covenomt^ is 
 effected ; and when conjunction thus takes ])lace, it then mani 
 festly follows that the Lord is present. The Lord is indeed 
 present with every man, but more nearly or remotely according 
 to the degrees of their proximity or distance with respect to 
 love. Liasmuch as a covenant is the Lord's conjunction v/ith 
 man by love — or what amounts to the same, is the Lord's pres- 
 ence with man in love and charity — it is therefore called in 
 the Word a covenant of peace ^ for peace signifies the kingdom 
 of the Lord, and his kingdom consists in mutual love, in which 
 alone is peace. Thus it is written in Isaiah : " The mountains 
 shall depart and the hills be removed, but my mercy shall not 
 depart from thee, neither shall the covenant of my peace be re- 
 moved, saith Jehovah that hath mercy on thee^'' (liv. lU ;) where 
 mercy which is of love is denominated the covenant of peace. 
 In Ezekiel : " I will set up one shepherd over them, my servant 
 David, and he shall feed them; he shall feed them, and he shall 
 be their shepherd — and I will make with them a coveiiant oj 
 peace^'' (xxxiv. 23, 25 ;) where by David is plainly meant the 
 Lord, whose presence with the regenerate num is described by hh 
 feeding them. Again, in the same prophet : " David my servant 
 shall be king over them, and they all shall have one shepherd. 
 — Moreover I will make a covenant of peace with them, it shall 
 be an everlasting covenant with them, and I will place them, and 
 cause them to be multiplied, and will set my sanctuary in the 
 midst of them for evermore. — And I will be their God, and 
 they shall be my peo])le," (xxxvii. 24, 20, 27.) Hei'e, likewise, 
 by David is meant the Lord, by a sanctuary in the midst of them ^ 
 love, and by heing their Ood^^ cmd they his people., the presence 
 and conjunction of the Lord in love, which is called a covenant 
 of peace and an everlastifig covenant. Jn Mahichi : ''Yesluili 
 know that I have sent this comnumditient unto you, that '}/ty 
 covenant might be with Levi, saith .lehovah of iiosts. My cove- 
 nant was with him <f lives a/ul of peace., and I gave them to 
 him with fear, and he shall fear me," (ii. 4, 5.) Levi denotes in 
 the su])reme sense the Lord, and iience the man who is principled 
 in love and charity ; wherefore the covenant of lives and of peace 
 with Leviy is in lov(; and charity. So in Moses, ppoaking ol
 
 10381 GENESIS. 417 
 
 Phinehas : " iiehuUl, 1 give unto him my c&vcnai.t of peace. ^ and 
 he shall have it, and his seed after him, even the covenant of an 
 everlasting jjnesthood^^'' (Numb. xxv. 12, 13.) By Phinehas is 
 not meant Phinehas, but the priestly office represented by him, 
 which, like all. the priesthood of that church, signified love a!id 
 whatever a|)})ertains to it. All must be aware that Phinehas had 
 not an everlasting 2>>'l('sthood. Again : '^ Jehovah thy God, God 
 himself, the faithful God, keeping the covenant and mercy vnth 
 them lo'cing him, and keeping his commandments to the thou- 
 sandth generation," (Dent. vii. 9, also 12 ;) where it is very evi- 
 dent, tirat the presence of the Lord with man in love is a co^e^ 
 na/nt^ it being said to be with them who love him and keep his 
 commandments. Now^ as a covenant is the conjunction of the 
 Lord with man by love, it follows that it is also conjunction by 
 all that proceeds from love, such as the truths of faith, denomi- 
 nated the commandments ; for all precepts, nay the whole law 
 and the prophets, are founded on this single rule, that men 
 should love the Lord above all things, and their neighbor as 
 themselves, as appears from the Lord's own words, (Matt. xxii. 
 34:— 40; and Mark xii. 2S — 35;) wherefore also the tables on 
 which the ten commandments were written, are called t\\Qtahlea 
 (f the covenant. A covenant^ or conjunction, was not only 
 etfected by the laws or commandments of love, but also by the 
 laws of society in the Jewish Church enacted by the Lord, 
 which are called testimonies, and by the ceremonies wdiicb he 
 enjoined, denominated statutes. All of these are said to belong 
 to the covenant., because they relate to love and charity : hence 
 it is written conceridng Josiah, "The king stood upon a pillar, 
 antl made a covenant before Jehovah, to walk after Jehovah, and 
 to keep his commandments., and his testimonies., and his statutes^ 
 with ail the heart, and with all the soul, to perform the words 
 of this covenant^^'' (2 Kings xxiii. 3.) Hence we see what a 
 covenant is. and that it is internal ; for the conjunction of the 
 Lord with man is effected by internals, and not by externals 
 ee})arate from internals; externals are only types and representr 
 ativt'S of what is internal, as the act of a man is a representative 
 type of his thought and will, and as a work of charity is a repre- 
 sentative type of the charity within, in the soul and mind. 
 Thus all the ceremonies of the Jewish Church were types repre- 
 sentative of the Lord, and consequently of love and charity, 
 and of whatever is thence derived ; and the covenant and con- 
 iuuetion are etfected with the internals of man, external things 
 being only what the\^ are denominated — tokens of the covenant. 
 Tiiat a covenant or conjunction takes place intermiUy is plain 
 from the Word ; as from Jeremiah : " Behold the days are ccir. 
 ing, saith Jehovah, that I will make a neio covenant with the 
 house of Israel and with the house of Judah ; not according to 
 the covenant w'hich 1 made with their fathers — which my coV€r 
 
 £E
 
 418 GENESIS. [Chap. ix. 
 
 nant they brake ; — but this is the covenant which I will make 
 with the house of^ Israel ; after those days — I will put my law in 
 the midst of them ^ and write it on their hearts!^'' (xxxi. 31 — 33.) 
 Here it treats of a new church, and plainly declares that the 
 essential covenant\^ effected internally indeed in the conscience, 
 141 which is inscribed the law, which, as was observed, is en- 
 tirely derived iVoni love. That externals do not constitute the 
 iujocnant^ unless what is internal be adjoined to them — so as 
 tliat both together act as one and the same cause — but that they 
 are tokens of a covenant^ by which, as by representative types, 
 the Lord might be kept in remembrance, appears from this con- 
 sideration, that the sabbath and circumcision are called tokens 
 of the covenant. That the sabbath is so called is evident from 
 Moses: "The children of Israel shall keep the sabbath, to ob- 
 serve the sabbath, throughout their generations, for a jx^rpetual 
 covenant. It is a sign between me and the children of isi'ael fur 
 ever," (Exod. xxxi. 16, 17.) And that circumcision is st) de- 
 nominated is proved by these words, " This is my covenant which 
 ye shall keep between me and you, and thy seed after thee. 
 Every male amongst you shall he circum.cised. And ye shall 
 circumcise the Hesh of your foreskin, and it shall be for a token 
 ef the covenant between me and you," (Gen. xvii. 10, 11.) For 
 a similar reason blood is called the blood of the covenant, (Exod. 
 xxiv. 7, 8;) and external rites more particularly were denomi- 
 nated signs of the covenant, because they were the mementos of 
 the intei'ior things which they signified, as were all the rites of 
 the Jewish Church. Hence whatever suggested the remem- 
 brance of interior things was called a sign, as the binding of 
 the first commandment on the hand and on the foi'ehead in 
 Moses : "• Thou slialt love Jehovah thy God with all thy heart, 
 and with all thy soul, and with all thy might ; and these words 
 — thou shalt bind for a sig?i upon thy hand, and they shall be 
 as frontlets between thine eyes," (Deut. vi. 5, 6, 8 ; also xi. 13, 
 18.) Here the hand, as denoting power, represents the will — 
 power being derived Irom the will — undf ro/Ulet^ bettvee?i the eyes 
 the understanding. Tlius the sign was a memento of the first 
 conuiiandment, or of the suui of the law, that it might be con- 
 tinually in the will and in the thought, or, in other words, that 
 the Lord and his love might be j)resent in every desire antl in 
 every tiiought. Such is the presence of the Lord, and the mu- 
 tual love derived from liim, with the angels, the mode and na- 
 tui'e of which will be more fully treated of, by the divine mercy 
 of the L(jrd, in the following j)ages. So likewise here, where it 
 is said, 'J'his is the token cftite covenant tohich Ighe hctween me 
 and you. I have given my bow in the cloud, and it shall be for 
 a token of the covenant between me and the eartJt ; a token is no 
 other than a symbol of the Lord's presence in charity, thus it 
 is a memento for man. How the how in the cloud came to bo
 
 1089, 1040.] GENESIS. 419 
 
 this symbol or memento, will, of the Lord's divine mercy, be 
 
 subsequently shown. 
 
 103y. Whieh I give hetxoeen me and you^ signifies the con- 
 junction of the Lord with man by charity, as is evident from 
 what has been stated respecting the token of a covenant, and a 
 covenant, as typical of the Lord's presence in cliarity : between 
 ine and you represents conjunction thence derived, and to give 
 is to cause to be. 
 
 1040. And every living soul ivhich is with you^ signifies all 
 that is regenerated with the man, as is proved by the significa- 
 tion of a living soul, given at verse 10. For the soul in the 
 Word signifies all life, as well what is internal as what is external 
 in man, and also the life of animals, in consequence of their 
 representing the constituents of man's nature. The living soul 
 is, however, properly what receives life from the Lord, tliat is, 
 what is regenerate, because this alone truly lives; and as the 
 sold denotes both internal and external life with man, a living 
 soul is in one complex all that is regenerated with him. Man 
 possesses both voluntary and intellectual things perfectly distinct 
 from each other, and with a living man all and every thing thence 
 derived is endowed with vitality. In fact, whatev^er a man is, 
 such is each and every thing belonging to him, his common 
 principle of hie ihfluencing every portion thereof; for wiiat is 
 genei'al exists from its individual constituents, as from its par- 
 ticulars, and in no other mode could a general principle possibly 
 be formed, its very name denoting that it derives existence from 
 particulars. Hence, whatever a man's life is generally, such 
 also it is specifically, even to the minutest particulars of his en- 
 deavors and intentions or will, and to the minutest particulars 
 •of his thought, so that he cannot be endowed with the shadow 
 of an idea in which there is not a similar life. Thus, for exam- 
 ple, he who is of a haughty disp()sition, is haughty in every 
 efi'ort of his will, and in every particular idea of his thought. 
 So, in like manner, a covetous person is influenced by covetous- 
 ness ; a hater of his neighbor, by hatred; a stupid man, by 
 stupidity ; and an insane one, by insanity ; and tiiis being tlie 
 case, every man's quality is known in the other world, even from 
 a single idea of thought. AVheii man is regenerated, then all 
 that lie has, both in general and in particular, i ecomes regene- 
 rate, that is, has life, and this in proportion iis his voluntary 
 ^topriurii^ which is defiled and dead, becomes capable of sepa- 
 ration from the new will and understanding which he receives 
 from the Lord. Wlierefore, as it here treats of the regenerate 
 man, the living soul denotes all that he possesses which is re- 
 generated, these being in general whatever belongs to his will 
 and understanding, as well interior as exterior, denoted above 
 — verse 10 — by the hird, the heuist, and the vnld heast of tlu 
 tarrtli, where it is said, / establish my covenant — with every
 
 420 GENESIS. • [C^HAP. ix. 
 
 living soul, to the bird, to the beast, and to the Wild beast of the 
 earth. 
 
 1041. Into the generations of the age, signifies all who are 
 created anew for ever, as is manifest from the signification oi 
 tlie generations of the age. Generations are the posterities de 
 lived from their predecessors and from their parents, as the age 
 is what is perpetual. As it here treats of that which is regener- 
 ate, therefore by the generations of the age are meant those 
 who are thence perpetually regenerated, or created anew ; for 
 every thing in the internal sense is predicated in reference to 
 the subject treated of. 
 
 1042. I have given my bow in the cloud, signifies the state ot 
 the regenerate spiritual man, who is like a rainbow. It may 
 appear surprising that a token of the covenant in the Word 
 should be a bow in the cloud, or a rainhow, since this is produced 
 by the modification which the solar rays undergo when falling 
 upon drops of rain, and, unlike the other signs of the covenant 
 in the church, mentioned above, is a purely natural phenomenon. 
 That it does, however, represent regeneration, and denote the 
 state of the regenerate spiritual man, can only be known by 
 those who are permitted to see, and thereby to know the reason 
 of it. The spiritual angels, who have all been men of the 
 spiritual church made regenerate, when presented to view in 
 another life, have an appearance about the head like a rainbow • 
 and as these rainbov.i8 agree perfectly with the state of the angels, 
 their quality is hence discernible in heaven and the world ot 
 spirits. The cause of this rainbow-like apjyearance is, that their 
 natural things corresponding with their spiritual present this 
 appearance, it being a modification of spiritual light from the 
 Lord in their natural things. It is these angels who are said to 
 be born again of water and the spirit, whereas the celestial angels 
 are regenerated byj^Vf. It nuiy be observed, that for the pro- 
 duction of natural color there must necessarily be a ground 
 which either absorbs or reflects the rays of light from the sun, 
 or which is, in other words, either black or white. Now accord- 
 ing to the various conditions of this ground as to absorbing or 
 reilecting power, or, as it is termed, as to blackness or white 
 ness, is that modification of the inflowing rays of light, which 
 gives Hse to colors, some of which partake more or less of the 
 obscun- <»r black property, and others more or less of the shining 
 or wh ie property, and hence arises their diversity. So it is 
 comparacively in spiritual things; for the obscurity resembles 
 man's intellectual-proprium , or the false: and the blackness his 
 voluntary -propriwtn, t)r the evil, which absorbs and extinguishes 
 the rays of light. And the bright and white property is the 
 truth and good which man thinks to do of himself, which reflects 
 and rejects froiu itself the rays of light. These rays which fall 
 thereon, and as it were modify them, are from the Lord— the
 
 1041— 1043.J GENESIS. 421 
 
 *un of wisdor.'i and intelligence — the rays c>i"s})iritiuil light heiua 
 no other, nor from any other source. It is from the corresjxinci- 
 ence of natural things with spiritual, that when in the other 
 woi'ld this is visible about the regenerate spiritual man, there is 
 an ap})earance as of a how in a cloudy the low being a represen- 
 tation of v,hat is spiritual in w'hat is natural. The regenei'ate 
 gpiritual man has an intellectual j!;rc>/j>7'm??'(!, into which the Lord 
 insinuates innocence, ciiarity, and mere}', and as these gifts are 
 received by iiim, his rainbow when presented to view appears 
 more beautiful i)i proportion as his wWVprojjriuni is more re- 
 moved, subdued, and reduced to obedience. The ])rophets also, 
 whilst they were in the vision of God, saw an appearance as of 
 a how in a cloud j for we read in Ezekiel : " Above the expanse, 
 wliich was over their heads [those of the cherubimj, was the 
 likeness of a throne, as the appearance of a sapphire stone, — and 
 the likeness as the appearance of a man upon it. And I saw as 
 it were the appearance of a burning coal, as the appearance of 
 fire, round about within it, from tiie appearance of liis loins 
 even upward ; and from the appearance of his loins even down- 
 ward, 1 saw as it were the appearance of fire, and it had bright- 
 ness round about. As the appearance of the how that is in the 
 cloud in the day of rain ^ so was the appearance of the brightness 
 round about. This was the appearance of the likeness of the 
 glory of Jehovah," (i. 26 — 28.) It must be manifest to every 
 one, that it was the Lord who thus appeared, and also that by 
 him was represented heaven, for ue is heaven, or the All in All 
 therein, and the man there spoken of. The throne is heaven ; 
 the hurning coal as the apjjearance of fire from the loins upward^ 
 the celestial principle of love; and the hrightness office round 
 about from the loins downward as the hoio in tlie cloudy the ce 
 lestial spiritual principle. Thus the celestial heaven, or the 
 heaven of the celestial angels, was represented from the loins 
 upward, and the spiritual heaven, or the heaven of the spiritual 
 angels, from the loins downward ; for what is beneath the loins, 
 through the feet to their very soles, in the Greatest Man signifies 
 natural things. Hence also it is evident, that what is natural 
 in man — thus enligiitened by spiritual light from the Lord — ap- 
 pears like a how in the doud. A similar appearance was also 
 seen by John, (Ilev. iv. 2, 3; x. 1.) 
 
 1043. A cloud denotes the obscurity of the light in which 
 the spiritual man is, as compared with the celestial, as may be 
 evident from what has been just stated concerning the how j IVt 
 the how^ or the color of the how^ never exists except in a cloud j 
 tlie duskiness of which — as was observed — becomes changed into 
 colors by the transit of the solar rays, the nature of the medium 
 through which the rays are transmitted determining the color. 
 So also it is with the spiritual man ; the obscure medium sur 
 rounding him — here called a cloud— \><d\Vi^ falsity, or, what ie
 
 422 GENESIS. [Chap. ix. 
 
 the same, liie intellectual jpropriwm^ which, when innocence^ 
 charity, and mercy are insinuated into it by the Lord, no longer 
 looks like falsity, but is as the appearance of truth combined 
 with truth from the Lord, and hence resembles a colored hovL 
 This is a certain spiritual moditication which can never be [fully] 
 described, and unless the colors themselves and their mode of 
 formation are perceived by man, I question whether it is possible 
 to explain it to his apprehension. The nature of this cloud with 
 the regenerate man, may be discovered from his state antecedent 
 to that process. Man is regenerated by the instrumentality of 
 what he conceives to be the truths of faith ; for every one sup- 
 poses his own religious tenets to be true, and hence receives 
 conscience ; and after he has received conscience, to act contrary 
 to what he is impressed with the conviction of as the truths of 
 faith, is with him to act contrary to conscience. Such is every 
 regenerate person : tor many are regenerated by the Lord, of 
 every religious opinion, and when they become so, they do not 
 receive any immediate revelation, except what is insinuated into 
 them by the Word and the preaching of the Word. As, however, 
 they receive charity, the Lord by it operates on their cloud., pro- 
 ducing light similar to that occasioned by the sun's rays im- 
 jjinging upon a cloud., by whicli it is rendered more lucid, and 
 becomes variegated with colors, and is thus rendered like a 
 raiiibow. In propoi'tion, therefore, to the tenuity of the cloud 
 — that is, in proportion to the number of the truths of faith 
 intermino;led with its other constituents — is the how beautiful ; 
 and in pi-oportion to its density — that is, to the fewness of the 
 trutlis of faith of which it consists — is the beauty of the bow 
 diminished; — innocence adds greatly to its beauty, by causing 
 as it were a lively brightness in the colors. All the ajipear- 
 ances of truth in which a man rests whilst he abides in the literal 
 sense of the Woi-d, are clouds., for the Word is expressed ac- 
 cording to appearances, and when a man believes it in simplicity, 
 and has charity, notwithstanding he rests in appearances, this 
 cloud is comparatively of little density. In this cloud., with the 
 man who is within the church, conscience is formed by the Lord. 
 All deficiencies of knowledge as to truth are also clouds., in which 
 the num abides who is ignorant of tlie truths of faith of the 
 Word in general, and especially of the Lord ; and in this cloud 
 conscience is formed by the Lord with the man who is out of 
 the church ; for in ignoi'ance itself there may be innocence, and 
 thereby charity. All falsities also are clouds^ and these are the 
 thick clouds attendant Ijoth on those who have a false conscience 
 — spoken of above — and on those who have no conscience. These 
 are in general the qualities of clouds / and it may be observed 
 in reference to their quantity., that there are with man clouds 
 8o large and so dense, that, were he aware of them, he would 
 wonder how the rays of light from the Lord could ever pass
 
 1044.] GENESIS. 
 
 thi'onoTi tlieiii, so that he could he regenerated. He vviio thinks 
 himself encompassed by a cloud of the least maijnitude is some- 
 tinie^ sun'outnied bv one of the greatest, and he who beheves 
 himself onvelc,,;ed in tlie uivatest may possibly be encompassed 
 by tiie least. Such ai'c tlie clouds abiding witli the spiritual 
 man ; but v;ith the celest.al num they are not so large, because 
 lie is {»r ncij)led in love towards the Lord, and this love being 
 implantL-d in iiis will ])art, he therefore does not receive con- 
 science bke the spiritual man, but the |)erception of goodness, 
 and thereuy of triitli from the Lord. When the voluntary prin- 
 ciple of man is callable of thus receiving the rays of celestial 
 flame, his intellectual principle is thence illustrated; for from 
 love he knows and perceives all the truths of faith, his will being 
 in this case like a little sun, from which rays flow into his under- 
 standing. Such was the man of the Most Ancient Church 
 When, however, man's voluntary priiici])le becomes altogether 
 corrupt and infernal, and therefore a new will, which is con- 
 oc^ence, is formed in his intellectual principle — as with the man 
 of the Ancient Church, and indeed with everv reijenerate man 
 of the spiritual Church — then there is a dense cloudy in conse- 
 quence of which he must necessarily learn what is true and good, 
 having no perception wliether it be so or not. Here also there 
 is a continual influx of the false, constituting the obscurity of 
 the cloudy from his black will, or rather through that from hell, 
 which is the reason why the understanding is incapable of being 
 enlightened with the spiritual man as it is with the celestial man. 
 Hence it is, that a cloudy in the present passage, signifies tlie 
 obscurity of the light in which the spiritual man abides as com- 
 pared with the celestial man. 
 
 1044, And it shall he for a tohen of the covenant hetuoeen me 
 aiul the earthy is an evidence of the Lord's presence in charity, 
 as is demonstrable from what was said above ; and that the earth 
 here denotes imm^ & jproj?num, appears from the internal sense, 
 and from the series of the things treated of. It was previously 
 observed, This is the token of the covenant — between me and you^ 
 and every living soul which is vxith you^ to represent whatever is 
 regenerate ; but here it is written, it shall he for a token of the 
 covenant hetween rne a/nd the earthy the expression being altered 
 Now from this circumstance, and also from a repetition of the 
 phrase, the token of the covenant^ it is plain that something else 
 is here pigniiied, and that the earth represents that which is 
 iieither regenerate, nor is capable of regeneration, which is 
 man's voluntary ^r(?^?'m?;i. The regenerate man — as to his in- 
 tellectual ])art — is of the Lord, but as to his will he is of self, 
 these two principles being opposed to each other in the spiritual 
 man. The will of man, however, notwithstanduig its opposition, 
 must 1 ecessarily exist ; for all that is obscure in his understand- 
 ing, or all the density di his cloud, is thence derived, and thence
 
 4S4 GENESIS. [Chap. ix. 
 
 oontiiiually Hows ; and in pro]iortion to this iiiHux, is the density 
 of the cloud in his intellectual part, but in proportion as it is 
 removed, the cloud becomes attenuated ; hence by caith is here 
 signified maiis jjropritwi. That the earth i-epresents — besides 
 many other things — man's corporeal ])rinciple, was shown above. 
 The nature of this covenant may be compared with the state of 
 two ])ersons previously conjoined by the ties of friendship, as 
 were the will and the understanding with the man of the Most 
 Ancient Church. When the friendship is broken, and enmity 
 commences — as when man altogether corrupted his voluntary 
 principle — then, on entering again into a covenant, the point 
 at issue is presented to view, as tliough the covenant had to be 
 made with it, although in fact it is not so, that being in utter 
 opposition and contrariety, but it is made with what flows thence, 
 thus, as was stated, with the intellectual-projjrium. The tolieii 
 or sign of the covenant is this, that in proportion as the Lord is 
 present in the intellectual pi'oprium ^ the will-2>T0]j)'iuni is re- 
 moved ; for they are like heaven and hell ; tlie intellectual part of 
 the regenerate man — from charity in which the Lord is present — 
 Iteing heaven; and \\\^ will ]^)art hell. Now in proportion as 
 tiie Lord is present in heaven, is hell removed ; for of liimself 
 man is in hell, but of the Lord he is in heaven ; and he is con- 
 tinually elevated from the former into the latter, his hell being 
 removed in the same proportion as he is elevated. The tolienor 
 cign^ therefore, of the Lord's presence,' is the removal of man's 
 will-proprium ^ which is eifected by temptations, and various 
 other means of regeneration. 
 
 1045. The passages already explained regard the regenerate 
 81)iritual num, or the S])iritual church, but what now follows 
 relates to man in general. The man who is capable of being, 
 regenerated is subsequently specifically referred to. 
 
 1046. Yerses 14, 15. And it shall he in beclouding myself 
 toith a cloud- over the earthy and the how is seen in the cloudy that 
 I will remember my covenant which is hctween we and you and 
 I'Vf'ry living soul in all fleshy' and the ivaters shall no 'more hecome 
 a food to destroy all fiesh. And it shall he in hecloud'mg myself 
 tniih a cloud over the earthy signifies, when by reason of man's 
 I'oluntary-proprium^ the faith of charity does not appear ; and 
 the how is seen in the cloudy although he is capable of being regen- 
 ei'ated ; tltat I will rememher my covenant which is hctween 7ne 
 andyou^ signifies the Lord's mercy, especially towai.ls the regen- 
 erate, and those who are capable of regneration ; and every 
 I ! ring soul in all fleshy is the whole human race. And the waters 
 shall no inore hecome a flood to destroy all flesh, signifies that 
 nrian's intellectual principle should not again be capable of im- 
 bibing such a persuasion as to cause it to perish like the poster- 
 ity of the Most Ancient Church. Tiiese statements are general. 
 Hnd regard all men.
 
 1045—10^9.] GENESIS. 426 
 
 1047. And it shall 1»' i>i heclouding myself with a cloud over 
 the earthy signities when the intineiice of inan'.s vplw^^tary-pro- 
 privm prevents the tUith uf charity from appearing, as is evident 
 from what was observed just before respecting the earthy or man's 
 volv.nta/i'y-proprium^ being of such a nature as to be continually 
 infusing into his intellectual j)art what is obscure, or false, by 
 which it is hecloudcd^ and made to give bii'th to every falsity. 
 This may be seen })lainly enough fi'om this consideration, that 
 self-love and the love of the world, which are of man's will, are 
 nothing but hatred, since in proportion as any one loves himself 
 be hates his neighbor, and as these loves are utterly opposed tc 
 heavetdy love, there must necessarily be a continual inliux thence 
 of what is contrary to mutual love, which in the intellectual 
 principle becomes falsities, and hence the obscurity and dark- 
 ness therein. The false heclouds the true, as a thick cloud does 
 the light of the sun ; and as the false and the true cannot abide 
 together — any more than darkness and light — it hence mani- 
 festly follows that one must retire as the other approaches. Now 
 as this takes place alternately, it is therefore here said, in the 
 beclouding vnth a cloud the earthy that is, when man's voluntary- 
 fvoprium obscures the faith of charity, or the true and the good 
 thence derived, and still more, the good and the true derived 
 from it. 
 
 1048. And the how is seen in the cloudy signifies although 
 man is still capable of regeneration, as is evident from a how in 
 the cloud being a token or syndjol of regeneration, as was pre- 
 viously demonstrated. With resjject to the how in the cloudy it 
 may be observed that man's quality — or that of the soul after 
 the death of the body — is known immediately by the Lord ; it 
 is indeed known from eternity, and what it will be to eternity ; 
 but even the angels instantly perceive on the soul's first arrival 
 int(.) the other world wdiat he is, in consequence of there being 
 a kind of sphere exhaling as it were from his disposition, or from 
 each particular of his mind. This sphere, wonderful as it may 
 seem, is of such a nature, that it is thence perceived in what faith 
 and what charity he is pi'incij)]ed ; for when it seems good unto 
 the Lord, it becomes visil)le in the form of a how ^—hwt of this, 
 by the divine mercy of the Lord, more will be said hereafter, 
 rience it is evident that by the how heing seen in the cloudy is 
 here meant that man is capable of regeneration. 
 
 104!). That Twill rememher my covenant which is hetioeen m.e 
 O/ndyoa^ denotes specifically the Lord's mercy towards the regen- 
 erate, and those who are capable of regeneration, follows hence 
 (»f cons^ipience, for, with the Loi-d, to renuinhrr^ is to be mer- 
 ciful. To r member cannot he predicated of the Lord, because 
 from eternir. he knows all things both in general and in par- 
 ticular; but to be merciful may be so, for he is aware that such 
 fu man's nature, that — as has been observe] — his propriani is
 
 426 GENESIS. [Chap. ix. 
 
 infernal, and is actually his hell ; for by it he has communication 
 with hell. On this account, and from its own nature, the pro- 
 vrium desires nothing more earnestly than to precipitate itself 
 into hell, nor is it content with this, but wishes also to draw 
 ail others in tlie universe along with it. Now as man of himself 
 is so utterly diabolical, and the Lord knows this, it is evident 
 that to remember the covenant means to be merciful, and by divino 
 means to regenerate, and to draw towards heaven with as mighty 
 a hand as man is capable of bearing. 
 
 1050. And every living soul in all flesh is the whole human 
 race, as is proved l)y the signification of the expressions. Man 
 is called a living soul from the vital principle which is with him ; 
 for it would be impossible for any one to live^ and especially to 
 live as a man^ without some principle of vitality, that is, without 
 a germ of innocence, charity, and mercy, or something thence 
 derived of a similar nature, or at least emulous of being so. 
 This germ of innocence, charity, and mercy, man receives from 
 the Lord during infancy and childhood, as may be seen from 
 the states of infants and children. What man then receives is 
 treasured up within him, and is called in tlie Word the remnant 
 or rcTnains^ which are of the Lord alone with man, and furnish 
 him with the capacity of becoming truly man on his ariival at 
 adult age ; but more may be seen on this subject above, n. 468, 
 530, 560 — 563, 576. That the states of innocence, charity, and 
 mercy, which man passed through during infancy and childhood, 
 enable him to become a man, is evident from this consideration, 
 that, unlike the brutes, he is not born into any exercise of life, 
 but has all and every thing to learn, and what he learns become 
 by use habitual, and thus as it were natural to him. He cannot 
 even walk or speak unless he be taught, and so with all the 
 other actions, which habit renders as it were natural to him. So 
 it is also with states of innocence, charity, and mercy, with which 
 he likewise becomes imbued in infancy, and unless these were 
 present with him he would be far viler than the brute. These 
 states, however, are not learned by man, but received as a gift 
 from the Lord, by whom they are preserved in him ; and these, 
 together with the truths of faith, are what are called remains^ 
 wliich are of the Lord alone. In proportion as man in adult 
 age extinguishes these states, he becomes dead ; and when about 
 to be regenerated, these constitute the rudiments of that process, 
 he being led into them by the Lord, who, as was observed, oper- 
 ates by remains. Tliese remains with every man are what are here 
 called every living soul in all flesh. That all flesh denotes every 
 man individually, and thus the M'hole human race, may appear 
 from the signification o^ flesh as employed in the Word ; as was 
 shown above, n. 574, and may be seen in Matthew : ^' Except 
 those days should be shortened there should wo flesh be saved," 
 (xxiv. 22; Mark xiii. 20.) In John: "Jesus — said, Father—
 
 1050— lOo.'J.I GENESIS. 427 
 
 glorify thy Son; — as tlioii hast given him p<j\ver over alljleah^''^ 
 (xvii. 1, 2.) And in Isaiaii : "The glory of Jeliovah shall be 
 revealed, and all flesh shall see it," (xl. 5 ;) and again : " All 
 flssh shall know that I Jehovah am thy Saviour," (xlix. 20.) 
 
 l'>51. And the waters shall no more become a flood to destroy 
 all flr^sh^ denotes that man's intellectual principle shouM no 
 move be capable of imbibing such a persuasion, as would destroy 
 it I'kc the last posterity of the Most Ancient Church. This is 
 evident from what lui^ been frequently said and shown above, 
 both concerning the waters of a floods and the antediluvians 
 who perislied, because with them not only was tlie will-principle 
 destroyed and made infernal, but the intellectual-principle also, 
 so that they were incapable of regeneration, that is, of having a 
 new will formed in their intellectual part. 
 
 1052. Verse 16. And the how shall he in the cloud ; and 1 
 see it, to remember the everlasting covenant hetween God and 
 every limi'ig soul in all flesh which is upon the earth. And the 
 how shall he in the cloud, signities his state ; and I see it, which 
 is such t^.at he is capable of regeneration ; to remember the ever- 
 lasting covenant, that the Lord may be present with him in 
 charity ; and hetween God and every living soul in all flesh which 
 is upon the earth, is with every man who is in a capacity U) 
 receive it. These words relate specifically to the man who is 
 capable of being regenerated. 
 
 1053. And the bow shedl be in the cloud, sio-nities man's state, 
 as is evident from what has been previously stated respecting 
 the bow in the cloud, where it was shown hat man or the soul 
 in another life is known amongst the angels by his sphere, 
 which, as often as it seems good unto the Lord, is represented 
 by colors resembling those of the rainbow, with a difference ac- 
 cording to the state of each as to faith towards the Lord, thus 
 as to the goods and truths of faith. In the other world colors 
 are presented to the sight wliich immensely exceed the l)eautv 
 of those seen on earth, both as to their clearness and brilliancy, 
 and each represents something celestial and spiritual. These 
 colors are from the light wliich is in heaven, and from the varie- 
 gation of spiritual light, as was said above. The angels live in 
 so bright a light that the light of this world is not to be com- 
 pared with it ; the light of heaven in which they dwell being, 
 in respect to the light of this world, as that of the sun at noon- 
 day to that of a candle, which becomes invisible and as nothing 
 when the sun rises. In heaven there is both celestial and spir- 
 itual light, the former of which may be compared to the light 
 of the sun, and the latter to that of the moon, but with all 
 variety, according to the state of the recipient angel, as is also 
 the case with colors, they being derived from light. The Lord 
 himself is a sun to the heaven c*' the celestial angels, and a 
 moon to the heaven of ^he spniiual angels; which, however
 
 4:28 GENESIS. [Chap. is. 
 
 incredible it may appear to those who have no conception of the 
 lite which souls live after death, is nevertheless most true. 
 
 lOo-i. And I see it^ sii>;niiies that it is such as to admit of 
 his regeneration, as is manifest from this consideration, that 
 when the Lord is said to see any one it means tliat he knows 
 Ins quality ; for the Lord knows all from eternity, and has no 
 need to see what they are. When man's state is such as to 
 admit of regeneration, the Lord is said to see him, and to lift 
 up his countenance upon him ', but when he cannot be regen- 
 erated, then the Lord is no longer said to see^ or to lift up his 
 countenance upon Jiim^ but to turn away his eyes or his coun- 
 tenance, although it is not the Lord who averts himself, but 
 man. On this account, when previously treating of the whole 
 human race, of wdiom many are incapable of regeneration, it 
 is not there said, I see the how in the cloudy but, ivhen the ho^o 
 is seen in the cloudy (verse 14.) To see^ when predicated of the 
 Lord, is the same as to remember, and denotes, in the internal 
 sense, to be merciful, as was shown above, n. 840, 1049 ; see 
 also what was said, n. 626. 
 
 1055. That I will remember the everlasting covenant^ signifies 
 that the Lord may be present wuth man in charity, as is evident 
 from wliat has been previously asserted and demonstrated re- 
 specting the meaning of a covenant^ of which no other can be 
 said to be everlasting than that of love towards tlie Lord and the 
 neighbor, which is everlasting because it endures from eternity 
 to eternity. The universal heaven is founded upon love, and 
 indeed all nature is so likewise, for nothing of union or con- 
 junction exists in nature, whether it be animate or inanimate, 
 which does not derive its origin from love. All that is natural 
 exists from what is Sj)iritual, and the spiritual from what is celes- 
 tial, as was previously observed, and hence love, or something 
 like it, is implanted in all things both in general, and in |)ar- 
 ticular. With man alone there is not love, but its contrary, he 
 liaving destroyed the order of nature in himself When, how- 
 ever, he is capable of regeneration, or of being again restored 
 to order, and of receiving mutual love, then there is a covenant 
 or conjunction eflf'ected by charity, of which it here treats. 
 
 1056. Between God and every living soul in all flesh which 
 is upon the earthy denotes with every man who is cnpable of re- 
 ceiving it, as is jjroved by the fact stated above, that it here 
 treats of those who are ca])able of regeneration, represented by 
 every living soul in all flesh. 
 
 1057. Verse 17. And God said to Noah., This is the toJceu 
 of the covenant., which I establish between me and allflish vjhicJi 
 ts upon the earth. And God said to Noah, signifies that this 
 should be known to the church ; and this is the tol'en of the 
 covenant which [ establish between nie and all flesh that is up>on 
 the earthy that there should be evidence of the Lord's presence
 
 1054— lOGO.] GENESIS. 429 
 
 in charity, not only witli tlie man of the chun^h, but also with 
 him who is out ot" the church. 
 
 1058. By God said to Noah is meant tliat this should be 
 known to the churcii, as is evident tVoin the arrangement of the 
 events related, wliicli does not appear except from the internal 
 sense. In this sense it treats ; — first, of the spiritual regenerate 
 man within the church ; — secondly, of all men universally ;- 
 thirdly, of every one ca[table of regeneration ; — and here con 
 eludes by stating, that the church should know this. That 
 Noah is the churcli was shown above, and that he is here the 
 «:i)iritual cliuich in general is evident from the circumstance ot 
 Noah alone being named : — what he should know now follows. 
 
 1059. This is the token of the covenant^ ivhich I establish he- 
 tween ine and ail flesh that is upon the earthy signifies that theiv 
 should i)e evidence of the Lord's presence in charity, not only 
 with the man of the church, but also with him who is out of 
 the churcli, as is demonsti-able from tiie signification oi' all fli'sh^ 
 being every man, and consequently the whole human race. That 
 it denotes the whole human race, as well tiiose within as those 
 without the church, appears not only from the fact of its being 
 said all fleshy but also from its not being called, as before, the 
 living soul in edl fleshy and still more evidently from the addition 
 of the words, that is upon the earth. The Lord is equally pres- 
 ent in charity with those who are out of the churcli, and are 
 denomiimted gentiles, as with those who are within the chui-cii, 
 as may be seen above, n. 932, 1032. Yea, he is more p;eseiit 
 with the former, because there is not so great a cloud in their 
 intellectual part, as tliere is in general with those who are called 
 Ohrisrians ; for the gent'.les being ignorant of the Word, and 
 not knowing what is meant by the Lord, are consequently un- 
 acquainted with the truth of faith, and thus camiot be in oppo- 
 sition to the Lord, or to the truth of faith, and hence their 
 <jlouds can be more easily dispersed as they bect.ime eidighteiied. 
 With Christians, however, there is a cloud in opj)osition to the 
 Lord and the truths of faith, whic-li is so dense a^ to occasion 
 darkness, and then hatred occupies the place of charity, thick 
 darkness. It is still worse with those who profane the truths of 
 faith, which the gentiles cannot do. in con-e(|uence of their 
 ignorance of them, for no le can profane that oi whose equality 
 and existence he is unconscious. This is the reason why more 
 gentiles are saved than Christians, as the Lord has declared, 
 (^Luke xiii. 23, 28, 29, 30 ;) and further, that all their infants 
 are of the Lord's kingdom, (Matt, xviii. 10, 14; xix. 14; Luke 
 xviii. 16.) 
 
 1000. Verse 18. And the sons of Noah who weyit Jorth of 
 the ai'h^ vjere Shem^ and Ilam^ and Japheth / and Ilavi he is the 
 father of Canaan. By the sons of Noali who loent forth of the 
 ark., are meant those who constituted the Ancient Churcli ; they
 
 430 GENESIS. [Chai'. ix. 
 
 v:>}io went forth, of the ark being those who are regenerated. 
 Shem denotes the internal church; Hain^ the corrupted church; 
 and Jajpheth^ the external church. And Ham he is the father of 
 Canaan, signifies that from the corrupted church there arose a 
 worship in externals without internals, this worship being typi- 
 fied by Canaan. 
 
 1061. That by the sons of Noah ,^ who went forth of the ark^ 
 are meant those who constituted the Ancient Church ; and by 
 those who went forth of the ark^ the regenerate, is proved by 
 all that is subsequently related, from which also it will be evi- 
 dent how it is. 
 
 1062. That Shem, signifies the internal church, Hain the 
 church corrupted, and Japheth the external church, will also 
 appear from what follows, when the characters and qualities ot 
 each are described. In the Ancient Church — as in every other 
 — there were such as were internal men, such as were corruptly 
 internal, and such as were external. The internal make charity 
 the principal of faith ; the corruptly internal make faith without 
 charity the jirincipal of their faith ; and the external think 
 little of the internal man, but nevertheless perform works ot 
 charity, and reverently observe the rites of the church. Besides 
 these three kinds of men, none can be called members of the 
 spiritual church ; but as these all belonged to it, they are said 
 to gofoi'th of the ark. The internal men of the Ancient Church, 
 or those who made charity the principal of faith, were denomi- 
 nated Shem I but the corruptly internal, or such as regarded 
 faith without charity as the principal of their faith, were in that 
 church called Ham. Lastly, those who were external, and 
 thought little about the internal man, but still performed works 
 of charity, and reverently observed the rites and ceremonies of 
 the church, were, in the Ancient Church, named Japheth ; — 
 the quality of each is, however, subsequently described. 
 
 1063. Ham?s heing the father of Canaan denotes that from 
 the corrupted church there arose a worship in externals without 
 internals, typified by Canaan, as is also evident from what fol- 
 lows, for the contents of this verse are the prelude to what is 
 afterwards related. That Ham signifies the church corrupted, 
 or those who make faith separate from charity the principal ot 
 religion, is evident from David : " He — smote all the first-born 
 in Egx pt, the beginning of strengths in the tents of Hani^'' 
 (Psalm Ixxviii. 51.) By the first-horn of Egypt was represented 
 faith without charity : for that faith is called the first-born of 
 the chui'ch, njay be seen above, n. 352, 367; and that it is 
 thence denominated the beginning <f strength^ as here in David, 
 is plain from Gen. xlix. 3, where Reuben., who, as the first-born 
 of Jacob., represented faith, is spoken of as the beginning of 
 strength. The tents of Ham denote the worship thence derived ; 
 
 -that tents signify worship was shown above, n. 414. Hence
 
 1061—1006.] GENESIS. 431 
 
 Egypt is called the land of Ilain^ (Psalm cv. 23, 27 ; cvi. 22.) 
 Those in the Ancient Cluirch who lived in the indulgence of 
 their depraved inclinations, boasting that they should be saved 
 by faith however they might live, were regarded as hlack^ in 
 consequence of the heat of their lusts, and were hence called 
 Ham. Ham is said to be the father of Canaan., because those 
 meant by Canaan wco. little concerned how a num lives provided 
 he frequents the ordinances of the church, for the}' insist on the 
 expediency of some kind of worship, although they use only 
 what is external, rejecting that which is internal and is grounded 
 solely in charit3\ Hence it is said that Hanfi he is the father of 
 Canaan. 
 
 1064. Verse 19. These are the three sons of Noah: and of 
 them was the ivhole earth oversjyread. These are the three sons 
 of Noah., refers to these three kinds of doctrines which are 
 those of churches in general ; and of them was the whole earth 
 overspread., signifies that hence were derived all doctrines, both 
 true and false. 
 
 1065. The three sons of Noah represent these three kinds 
 of doctrines, which are those of churches in general, as was 
 observed above. There are indeed innumerable less universal 
 doctrines, but there do not exist any other universal kinds ; for 
 those who neither acknowledge charity, faith, nor external 
 worship, are of no church, and are consequently not here 
 treated of, the subject at present under consideration being the 
 church. 
 
 1066. Ayid of them was the whole earth overspread., denotes 
 that hence were derived all doctrines both true and false, as is 
 e\ident Irom the signification of the earth. The term earth 
 [or land^ is variously understood in the Word. In the uni- 
 versal sense it means the place or tract of country where the 
 church either is or has been, as the land of Canaan .^ the land of 
 Judah., the land of Israel., and thus the whole church univer- 
 sally, which, according to the form of speaking which prevails 
 in common discourse, is denominated earth in consequence of 
 its being the dwelling place of man. When in ancient times 
 they spoke of all the earth., they did not understand the whole 
 habitable globe, but only that part of it where the church 
 existed, and thus the church itself, as may appear from the fol- 
 lowing citations from the AVord : "Jehovah maketh the earth 
 empty ; — in emptying he will empty the land ; — the earth shall 
 mourn, it is confounded ; — the earth also is defiled under the 
 inhabitants thereof; — therefore the curse consumeth the earth ^ 
 tiierefore the inhabitants of the earth are burned, and few men 
 left. — The cataracts from on high are opened, and the founda- 
 tions of the earth are moved ; in break"ng the earth is broken ; 
 in disrupting the earth is disrupted; ax moving the earth is 
 moved. The earth shall reel to and fro like a drunkard, and
 
 432 GENESIS. [Chap. ix. 
 
 shall be removed like a cottage ; and the prevarication thereof 
 shall be heavy upon it; and it shall tall and not lise again," 
 (Isaiah xxiv. 1, 3 — 6, 18 — 20.) The earth is a symbol of the 
 people who dwell therein, and indeed of the ])eople of the 
 church, consequently of the church itself, and all that it con- 
 tains, which when vastated, are said to be emptied and moved, 
 to shake^ to reel to and fro like a dmnkard^ and lofall and not 
 I he again. That by the earth is meant man, and thus the 
 church which is of man, appears from Malachi : " All nations 
 shall call you blessed ; for ye shall he a deliyhtsome land,'"' (iii. 12.) 
 That it signifies the church, is evident from Isaiah : " Have ye 
 not understood the foundations of the earthf (xl. 21;) tJif- 
 foundations of the earth are the foundations of the church. 
 Again : " Behold I create new heavens and a new ta.rth^'' (Ixv. 
 17 ; see also Ixvi. 22, and Rev. xxi. 1 ;) mxo heavens and a neio 
 earth are the kingdom of the Lord and the church. So in Ze- 
 chariah : "Jehovah stretching forth the heavens, and founding 
 the earthy and forming the spirit of man in the midst of him," 
 (xii. 1,') denoting the church. Thus also above: "In the be- 
 ginning God created the heaven and the earthy'''' (Gen. i. 1 ;) 
 "The heavens and the earth were finished, " (ii. 1 ;) "These are 
 the nativities of the heaven and the earthy'''' (ii. -I;) denoting 
 the church which was created, formed, and made. In Joel: 
 " The earth shall quake before them, the heavens shall tremble, 
 and the sun and the moon have become hlack^'' (ii. 10 ;) speak- 
 ing of the church and what appertains to it, which being vas- 
 tated, the heavens and earth are said to be moved, and the sun 
 and the rnoon^ or love and faith, to be made black. In Jere- 
 miah : " I beheld the earth., and lo, it was void and empty, and 
 the heavens, and they had no light," (iv. 23 ;) the (c^/'Z/c hei'e 
 plainly signifies man, in whom there is nothing of the chiiix'h. 
 Again : "The loliole land shall be desolate, yet will I not make 
 a consunnnation : for this shall the earth mourn, and the heav- 
 ens be black," (iv. 27, 28 ;) denoting in like manner the 
 chuich, whose exteriors are tlie earth., and whose interiors are 
 the heavens., which are said to be olack., and deHltute of ligJit, 
 when there is no longer the wisdom of goodness and the under- 
 standing of truth ; in this case also the earth is void and empty / 
 as is also the man of the church, who ought to be a church. 
 That by the whole earth is also meant the church only, apj)ears 
 from Daniel : "The fourth l)east shall be the fourth kingdom in 
 the earth., which shall be diverse from all kingdoms, and shall 
 devour the tohole earth., and shall tread it down and break it in 
 pieces," (vii. 23.) The whole earth is the chuich and all tha' 
 belongs to it; for the Word does not, like profane wi-itingc, 
 treat of monarchies, but of the holy things and statet^ of the 
 church, represented by the kingdoran of the earth. So in Jere- 
 miah •. "A great whirlwind shall be raised up from the coasts of
 
 1067, l()t)S.l GKNKSIS. 433 
 
 the earthy and tlsc slain of .loliovali shall l)e at that day from 
 the end of the eartli even unto the end of the earthy'''' (xxv. 82, 
 33 ;) where froui the end of the earth to the end of the earth is 
 the church, and all that ai)i)ertains to it. In Isaiah: "The 
 wJtole earth is at rest, and is ([uict; they break forth with sin<>- 
 ing," (xiv. 7 ;) where tlce whole earth is the church. In Kze- 
 kiel : "As the whole earth rejoicetii," (xxxv. 14;) where also 
 the whole earth means the church. In Isaiah : "I have sworn 
 that the waters of Noah shall no more go over \\\q, earth^'' (liv. 
 9 ;) whei-e earth signifies the church, that being the subject 
 there treated of. The earth [or land\ however, is not onl_y a 
 symbol of the church, but also of that which is not the church, 
 for in the Word ever}' expression has contrary or opposite senses. 
 In this way the lands of different nations are mentioned, and 
 in general all those out of the /a;; 6? of Canaan; and hence by 
 earth is understood the })eople, or the man, out of the church, 
 and also the external man, his will, \\\^ proprium^ and so forth. 
 It is rarely used in the Word to denote the whole habitable 
 globe, unless it refers to all the human race with respect to their 
 state as members or not of the church. Now, as the earth is 
 the continent of the ground^ and as ground^ which also is a 
 type of the church, is the continent of a field^ therefore this 
 word, implying several things, also signifies them ; its specific 
 signification is, however, evident from the matter of which it 
 treats, and from the subject of which it is predicated. Hence 
 then it may be seen, that by the whole earthy in the present 
 passage, which was saul to be overspread hy the sons of Noah^ 
 is not n.ieant the entire globe, or the whole race of numkind, 
 but all the doctiines, both true and false, entertained in the 
 churches. 
 
 1067. Verse 20, And Noah hrgan to he a man [vii-] of tJie 
 ground^ and he plamted a vineyard. Noah hegan to he a man oj 
 the ground., signifies man in general, instructed in the doctrinals 
 of faith ; and he planted a vineyard^ means that a church wae 
 thence derived, a vineyard being the spiritual church. 
 
 106S. Noah hegan to he a man of the ground., denotes man 
 in general instructed in the doctrinals of faith, as is proved by 
 the signification of ground given above, n. 268, 566, as being 
 the man of the church, or, what is the same, a church, for 
 man must be a church before the church can be established. 
 The church is called ground from its reception of the seeds ot 
 faith, or tiie truths and goods of faith. Ground is distingui>hed 
 from earthi — which, as has been st.ited, is also a type of the 
 church — as faith is distinguished from charity; for as charity is 
 the continent of faith, so is earth the continent of grouv 1 ; 
 hence, when treating of the church generally, the term earth 
 is used, but when specifically, as in the pn-esent instance, ground., 
 for what is general is the complex of particulars. The doo- 
 
 F V
 
 4:34 GENESIS. [Chap. ix. 
 
 trinals which the man of tlie Ancient Church possessed, were 
 collected — as was previously observ^ed — from the revelations and 
 perceptions- preserved and believed in by the Most Ancient 
 Church, as we at this day believe the Word. Those doctrinals 
 were their Word; and N^oaJi's haginning to he a man of the 
 ground.) signifies that man was instructed in the doctrinals ot 
 taith. 
 
 1069. His planting a vineyard denotes that a church was 
 thence derived, as is manifest from a vineyard signifying the 
 spiritual church. In the Word, churches are often described 
 by gardens, and the trees they contain, and are likewise so 
 named in consequence of their fruits representing what is of 
 love and charity ; and hence man is said to be known by his 
 fruit. These comparisons of churches with gardens, trees, and 
 fruits, are taken from representations in heaven, where gardens 
 of inexpressible beauty are sometimes presented to view, cor- 
 responding to the spheres of faith. Hence also the celestial 
 church was described by a paradisiacal garden, wherein were 
 trees of every kind, which were symbols of the perceptions of 
 that church, and its fruits of the goods of every kind which are 
 of love. The Ancient Church, being spiritual, is described as 
 a vineyard^ in consequence of its fruits, which are grapes^ rep- 
 resenting and signifying works of charity, as is demonstrable 
 from numerous passages of the Word. Thus we read in Isaiah : 
 " I will sing to my well-beloved a song of my beloved of his 
 vineyard. My beloved had a vineyard in the horn of a son of 
 oil ; and he fenced it, and surrounded it with stonae, 2iW(k planted 
 it with a noble vine., and built a tower in the midst of it, and 
 also cut out a wine-press therein ; and he expected that it should 
 bring forth grapes.^ and it brought forth wild grapes. And now, 
 
 inhabitant of Jerusalem, and man of Judah, judge I pray 
 betwixt me and my vineyard. — The vineyard of Jehovah Ze- 
 baoth is the house of Israel," (v. 1 — 4, 7.) The vineyard here 
 is the ancient, and, consequently, the s|)iritual church, it being 
 expressly denominated the house of Israel., and by Israel in the 
 Word is signified the spiritual church, but by Judah the celes- 
 tial church. So in Jeremiah : " Again I will build thee, and 
 thou shalt be built, O vii-gin of Israel; thou shalt be again 
 ad<H-ned with thy tabrets, and shalt go forth in the dances of 
 them tliat make merry. Thou shalt yet plarit vineyards in the 
 mountains of Samaria," (xxxi. 4, 5.) Here a vineyard is the 
 spiritual chui'ch ; and it treats of Israel., by whom, as was 
 observed, is meant the spiritual ciiurch. In Ezekiel: ''When 
 
 1 shall have gathei'ed the house of Israel from the peo])le — -they 
 shall (Iweli upon the eai'th in contideiice — and shall build houses, 
 &n<\ plant vlruyards^'' (xxviii. 2.5, 26 ;) where a vineyard is the 
 spiritual church, or Israel; and to plamt vineyards is to be in- 
 structed in the truths and goods of faith. In Amos : " I have
 
 1069.] GENESIS. 433 
 
 Bin itten you with blasting and mildew; tlie palnier-worin shall 
 devour your gardens, and your vineyards^ and your fig-trees, 
 and your olive-yards. — ^Thus will I do to thee, O Israel," (iv_. 9, 
 12.) Gardens represent what appertains to the church ; vine- 
 yards being their spiritual, fig-trees their natural, and olive- 
 yards their celestial things, in relation to the spiritual church, 
 or Israel. Again, in the'sanie prophet: "I will 1)riiig again 
 the captivity of my people of Israel, and they shall l)uild the 
 waste cities*^ and in^uibit them, and Wx^^j '^\2X\ i^laat vineyards^ 
 and drink the wine thereof; they shall also make gardens, and 
 eat the fruit ^f them," (ix. 14.) ' To jjlant vineyards is to found 
 a spiritual church, thus a vineyard denotes the spiritual church, 
 or Israel. As a vineyard signifies the spiritual church, so also 
 does a vine, which grows in a vineyard, the relation l^etween 
 them being like that between a church and the man of the 
 church, wherefore their meaning is similar. It is written in 
 Jeremiah : "• Is Israel a servant ? is he a home-l)orn [slave] ? 
 why is he made a spoil ? — / had planted thee wholly a noble 
 vine, a seed of truth, and now art thou turned into the degen- 
 erate plants of a strange vine unto me?" (ii. 14, 21 ;) a mwe 
 is the spiritual church, or Israel. In Ezekiel : " Take thou up 
 a lamentation upon the princes of Israel. —Thy mother is like a 
 mne in thy likeness, planted by the waters ; fruitful, and full 
 of boughs, by reason of many waters," (xix. 1, 10.) The virie. 
 is the ancient spiritual church, which is the mother, who, as 
 this passage refers to Israel, is said to be in thy likeness. In 
 Hosea : " Israel is an empty vine, he bringeth forth fruit like 
 himself," (x. 1 ;) the vine denoting the spiritual church, or 
 Israel, here described as being desolate. Again, in the same 
 prophet: "O Israel, return to Jehovah thy God. — I will be as 
 the dew of Israel. — The inhabitants shall return under his 
 shadow ; they shall revive the corn, and grow as the vine ^ the 
 memorial thereof shall be as the wine of Lebanon," (xiv. 1, 5, 
 7;) where a vine is the spiritual church, or Israel. So in 
 Moses : " Until Sliiloh shall come — binding his foal to the vine., 
 and the son of his ass to the nohle vine^'' (Gen. xlix. 10, 11;) 
 speaking prophetically of the Lord ; — the vine and nol)le vine 
 denote spiritual churches. The Lord's parables concerning the 
 laborers in the vineyards were also typical of spiritual churches, 
 (Matt. XX. 1—16; xxi. 33—44; Mark xii. 1—12; Luke xx. 
 9 — 16.) Inasmuch as a vine represents the spiritual church, 
 the principal constituent of which is charity, in which the Lord 
 is present, and by which he conjoins himself to man, and alone 
 operates all that is good, therefore the Lord compares himself 
 to a vine, and describes the nuin of the church, or the spiritual 
 church, in these words in John : " I am the true vine, and my 
 Father is the vine-dresser. Every branch in me that heareth 
 not fruit he taketh away : but every branch that heareth fruit
 
 436 GENESIS. [Chap. i\. 
 
 he will prime it, that it may urlng forth more fruit. — A.lii(Je iu 
 me and I in yon. As the branch cannot bear frnit of itself 
 except it abide in the vine^ no more can ye except ye abide in 
 me. / am the vine^ ye are the branches : he that tibideth in 
 me and I in him, the same bringeth forth much fruit: for with- 
 v>Jit me ye can do nothing. — This is my commandment, that ye 
 love one another, as I have loved yon," (xv. 1, 2., 4, 5, 12.) 
 Hence may be seen the nature of the spiritual church. 
 
 1070. Verse 21. A7id he drank of the wine and was 
 drunlien / and he was wicovej'ed in the laidst of his tent. And 
 he drank of the wine^ signifies that he wished to investigate the 
 tenets of faith ; and loas drunken^ and thus fell into errors ; and 
 he loas uncovered in the midst of his tent^ signifies tlie perverse 
 notions thence derived ; the midst of his tent being a type of 
 the principal of taitli. 
 
 1071. His drinking of the wine denotes his desire to search 
 into the doctrines of faith, as is proved by the signification ol 
 wine. A vineyard., or a vine^ as has been shown, represents 
 the spiritual church, or the man of that church; and a grape .^ 
 and hunches., and clusters of grapes., are the fruits tliei'e(»f, and 
 signifv charity and what appertains to it. Now wi^ie denotes 
 the faith thence derived, and all that belongs to it; and thus 
 the grape is the celestial principle of that church, and wine its 
 spiritnal principle ; the former, as has been often previously 
 observed, having relation to the will, and the latter to the un- 
 derstanding. That his drinking of the wine signifies his desire 
 to search into the tenets of faith, and this by reasonings, is- 
 evident from the fact of his heifig drunken, that is, falling into 
 errors. For the man of this church had not perception like the 
 man of the Most Ancient Church, l)ut was compelled t»_» learn 
 what was good and true by means of the doctrinals of faith col- 
 lected from the perception of the Most Ancient Church, and 
 preserved, as constituting the Word of that church. These 
 doctrinals of faith were — like the Word — in many instances ol 
 such a nature, that without perception they could not be 
 believed ; for spiritual and celestial things infinitely transcend 
 the human capacity, and hence comes reasoning. He, hc»w- 
 ever, who is n(^t dis])osed to believe [doctrines] before he com- 
 prehends them, will never believe at all, as has been repeate<llv 
 shown above, n. 128—130, 195, 196, 215, 232, 233. That 
 qrapes in tlie Word represent charity, and what appertains to 
 
 t, and that wine signifies the faith thence derived, and what is 
 of faith, is manifest from the following passages. '*My beloved 
 had a vineyard in the horn of a son of oil — and lie looked that 
 it should bring forth grapes., and it brought forth wild grapes^'' 
 (Isaiah v. 1, 2, see also 4;) where grapes denote charity and it* 
 fruits. In Jeremiah : " In collecting I will collect them, saitb 
 Jehovah : there are no grapes on the vine., nor figs on the fig»
 
 107U, 1071. GENESIS. 43; 
 
 tree," (viii. 13;) the vine signifies the spiritual ciiurcii, Jiiul 
 grapes chiU'xty. Inllosea: " I found Israel like grapes in tiie 
 wilderness ; I saw your fathers as the first ripe in the tii^-tree, 
 lit her first time," (ix. 10 ;) Israel is the Ancient Church, and 
 grapes denote its beinu; endued with charity ; it is used in an 
 o])po8ite sense when Israel means the sons of Jacob. In ]\[ir;ili : 
 "There is no duster to eat, my soul desired the first-rij)t' tViiiv. 
 The holy [one] has perished out of the earth, and thei'e is none 
 upright amongst men," (vii. 1, 2 ;) the cluster signifies charity, 
 or the holy [one], and the first-ripe faith or the upright, in 
 Isaiah: "Thus saith Jehovah, as the new wine is found in the 
 cluster, and he saith. Destroy it not, because a blessing is in it," 
 (Ixv. 8;) the cluster means charity, and neto wine its goods and 
 truths. In Moses, speaking jirophetically of the Lord : " Ho 
 washed his garment in wine, and his vesture in the bluod oi 
 grapes,'''' (Gen. xlix. 11.) Wine is what is spiritual from a celes- 
 tial origin; \\\Q,l)lood of grapes the celestial principle as received 
 in spiritual churches ; grapes charity itself, and wine faith itself. 
 Also in John : " The angel said. Thrust in thy sharp sickle, and 
 gather the clusters of the vine of the earth ; for her grapes are 
 fully ripe," (Rev. xiv. IS;) sj)eaking of the last times, when 
 there is no faith, or rather no charity, for there is no other faith 
 than that grounded in charity, faith being essentially charity 
 itself; wherefore when it is said that there is no longer any 
 faith, as in the last times, it is to be understood that there ir, 
 an absence of charity. As grapes represent charity, so does 
 wine the faith thence derived, because it is obtained from grapes, 
 as has been shown in various passages above quoted, where 
 speaking of 'ivWya/'^Z.y and vines, and is further evident from 
 those which follow. " Gladness is taken away and joy out of 
 the plentiful field [Carmel] ; and in the vineyards there shall 
 be no singing, neither shall there be shouting; the treaders 
 shall tread out no wine in the presses," (Isaiah xvi. 10.) Treat- 
 ing of the vastation of the spiritual church, <)r Cariiwl i tJie 
 treader treading out no wine in tJte presses, denotes that there 
 were no longer any wlio were i)rincipled in faith. Again: "The 
 inhabitants of the earth are burned, and few men left. The 
 new ivitie mourneth, the vine languisheth. — They shall nut drink 
 wine with a song ; strong drink shall be bitter to them that driidv 
 it. There is a crying for wine in the streets, (xxiv. 6, 7, 9, 11 ;) 
 speaking of the spiritual church vastated, where wine signifies 
 the truths of faith, there esteemed of no value. In Jeremiah : 
 "They say to their mothers, Wiiere is corn and winef when 
 they swooned as the wounded in the streets of the city," (Lam. 
 ii. 12.) Where is corn and winef is an i]uj[uiry for love and 
 faitl — the st/reets of the city ai'e here, as in other parts of the 
 Word, truths ; and the wounded are those who do not know 
 what is meant by the truths of faith. So in Amos : " I will bring
 
 438 GENESIS. [Chap, ix 
 
 again the captivity of my people Israel, and they shall build 
 the desolate cities, and inhabit them, and they shall plant vine- 
 yards, and drink the wine thereof," (ix. 14 ;) speaking of the 
 spiritual church or Israel, which is said to plant vineyards and 
 drink wine, when it is principled in faith grounded in charity. 
 In Zephaniah : '' They shall build house>, but not inhabit them ; 
 and they %\\q\\. plant vineyards, but not drinh the wine thereof," 
 (i. 13 ; also Amos v. 11 ;) denoting the contrary state, wiien the 
 spiritual church is vastated. lu Zechariah : "They shall be like 
 mighty Ephraim, and their Jit-ai-t shall rejoice as through wine; 
 yea, and their sons shall see and be glad," (x. 7 ;) saying it 
 would be so to the house of Judah, by reason of the goods and 
 truths of faith. In John : " See thou hurt not the oil and the 
 wine^'' (Rev. vi. 6 ;) showing that they ought not to injure what 
 is celestial and spiritual, or that which is of love and faith. Now, 
 as wine signified faith towards the Lord, therefore faith, even in 
 the Jewish church, was represented in the sacrifices by the lihor 
 tions of wine, as may be seen. Numb. xv. 2 — 15 : xxviii. 11 — 
 15, and 18 to the end ; xxix. 7 to the end ; Levit. xxiii. 12, 13 ; 
 and Exod. xxix. 40, On this account it is written in Hosea : 
 " The fioor and the wine-press shall not feed them, and the new 
 wine shall fail in her, they shall not dwell in tJje land of Je- 
 hovah, and Ephraim is returned to Egypt, and they shall eat 
 the unclean thing in Assyria. They shall not offer a libation oj 
 wine to Jehovah, neither shall they be pleasing unto him," (ix. 
 2 — 24 ;) in reference to Israel, or the spiritual church, and those 
 therein who pervert and contaminate the true and holy [doc- 
 trines] of faith by desiring to search into them by means of 
 sciences and reasonings ; for Egypt is science, Assyria reason- 
 ing, and Ephraim he wlu) reasons. 
 
 1072. Ifis being drunken denotes that he thereby fell into 
 errors, as is evident from the signification of a dmnkard in the 
 Word. Those are called drunkards, who believe nothing but 
 what they comprehend, and therefore investigate the mysteries 
 of faith; in consequence of which they necessaril}^ fall into 
 errors, since they are under the guidance of sensual, scientific, 
 or piulosophical knowledge only. The thinking principle ot 
 man is merely terrestrial, corporeal, and nuiterial, being formed 
 by the knowledge acquired from terrestrial, corporeal, and ma- 
 terial objects, vviiich continually adhere thereto, and in which 
 the ideas of his thought are founded and terminated. Now, to 
 think and reason from those ideas concerning things divine, is 
 to plunge into erroneous and pervei'se opinions; and it is as im- 
 possible for a man thence to obtain faith, as for a camel to puss 
 through the eye of a needle. The error and insanity hence de- 
 rived are called in the Word drunkenness ', and souls or spirits 
 in another life, who argue al)out the truths of faith ami against 
 them, become like drunkards, conducting themselves similarly;
 
 1072.] GENESIS. 489 
 
 but of these, by the divine inei'cy of the Lord, more will be 
 said hereafter. The spirits wiio are principled in a faith grounded 
 in charity are readily distinguished from those who are not 
 Those who are in such a faitli do not dispute about its truths, 
 but say that they are so, and confirm them, so far as they can- 
 by the experience of the senses, and by scientific and analytical 
 reasoning-; and when any obscurity intervenes, which they can- 
 not clear, they set it aside, and never sufier it to lead them into 
 doubt, urging their very limited capacity, and therefore the 
 folly of thinking a thing not to be true because they do not com- 
 prehend it. These are they who are principled in charity ; but 
 those, on the other hand, whose faitli is not so grounded, are 
 only desirous of disputing about it, and of knowing how it can 
 be proved, urging that, unless they know why it is true, they 
 cannot possibly credit it. From tliis circumstance alone they 
 are instantly discovered to have no faith at all, and, as a proot 
 of it, they not only doubt, but in their hearts even deny [every 
 doctrine] ; and when instructed how it is, they still continue 
 obstinate, heaping up errors upon errors, starting fresh objec- 
 tions, and they would if possible persist in doing so to all eter- 
 nity. It is these, or such as these, who, in the Word, are said 
 to he drunk witli toine or strong drink ; as in Isaiah : " They also 
 have erred through loine^ and through strong drink are out of the 
 way ; the priest and the prophet have erred through strong drink ; 
 they are swallowed up of wiiie^ they are out of the way through 
 strong drink^ they err in vision. — All tables are full of vomit and 
 filthiness. Whom shall he teach knowledge? and whom shall he 
 make to understand doctrine ? them that are weaned from the 
 milk, and drawn from the breasts," (xxviii. 7 — 9.) Here it is 
 e\ident that such are understood. Again, in the same prophet: 
 " How say ye to Pharaoh, I am the son of the wise, the son ot 
 the king of antiquity? — Where are now thy wise men, and let 
 them tell I pray. — Jehovah hath mingled a spirit of perversities 
 in the midst thereof, and they have caused Egypt to err in every 
 work tiiereof, as a drunken man staggereth in his vomit," (xix. 
 11, 12, 14.) A drunken man here denotes those who desire to 
 investigate spiritual and celestial subjects by the light of science ; 
 and Egypt signifies the scientitic principle, and hence calls him- 
 self the son of the wise. In Jeremiah, speaking of falses : 
 " Drink ye and he drunken^ and vomit, and fall, and rise no 
 more," (xxv. 27.) So in David : " They reel to and fro, and 
 Btagger like a drunken man., and all their wisdom is swallowed 
 up," (Psalm cvii. 27.)_ In Isaiah : " Come ye [say they], I will 
 fetch wine., and we will he drunken with strong drink., and to- 
 morrow shall be as this day, great in abundance," (Ivi. 12 ;) in 
 allusion to u liat is contrary to the truths of faith. In Jeremiah : 
 "Every bottle shall be filled witli loine ;—ii\\ the inhabitants ot 
 Jerusalem with drunkenness^^'' (xiii. 12, 13 ;) wine is put for taith ;
 
 440 GENESIS. [Chap. ix. 
 
 and drunkenness for errors. In Joel : " Awake, ye dru7i]card^ 
 and weep, and howl, all ye drinkers ofwine^ because of the new 
 wine, for it is cut off from your moutli ; for a nation is come up 
 upon my land — he hath laid my vine waste," (i. 5 — 7 ;) s{)eak 
 ing of the church vastated as to the truths of faith. In John 
 " iiabylou— made all nations drink of the wine of the wrath oi 
 her fornication. — The inhabitants of the earth are drunken with 
 the wine of fornication," (Rev. xiv. 8, 10 ; xvi. 19 ; xvii. 2 ; xviii. 
 3 ; xix. 15.) 21ie wine of fornication represents the adulterated 
 truths of faith^ of which drunkenness is predicated. Also in 
 Jeremiah: " Babylon i^,a cup of gold in the hand of Jehovah, 
 making all tiie earth drunken i the nations have drunken of her 
 wine' therefore the nations are mad," (li. 7.) Inasmuch as 
 drunkenness was a type of insanity in regard to the truths of 
 faith, therefore it was also made a representative, and this pro- 
 hibition was given to Aaron : '•' Do not drink wine, nor drink 
 that niaketh drunken, thou nor thy sons with thee, when ye go 
 into the tabernacle of the congregation, lest ye die ; — that ye 
 may put a difference between holy and unholy, and between 
 unclean and clean," (Levit. x. 8, 9.) Those who believe nothing 
 but what they comprelieiid by the evidence of the senses and 
 the ligiit of science, were also called niigJdy to drink; as in 
 Isaiah : " Woe unto theiu that are wise in their own eyes, and 
 intelligent in their own sight ! Woe unto them that are nvighty 
 to drink wine, and men of strength to mingle strong drink!'''' (v. 
 21, 22.) They are said to be wise in their own eyes and intel- 
 ligent in their own sight, because such as reason against the 
 truths of faith deem themselves wiser than others. But such 
 as are indifferent to the AV^oi'd and the truths of faith, and thus 
 have no inclination to know any thing about faith, denying its 
 princi})les, are described as heing drunken vnthout vri^ie ; as in 
 Isaiah : '"'•They are dru7iken, and not with wine, they stagger, 
 hut not w'dh strong drink, for Jehovah hath poured out u[)on 
 you the spirit of deep sleep, and hath closed your eyes," (xxix. 
 9, 10.) That such are meant, is demonstrable botii from what 
 precedes and follows in the pro})het: — these drunkai'ds think 
 themselves more awake tium the rest of mankind, although tliey 
 are in a profound .sleep. That the Ancient Cliurch was in tlie 
 beginning, as it is here described, and particularly those mem- 
 bers of it, who were of the stock of the Most Ancient Church, 
 is evident from what was previously stated, n. 788. 
 
 1073. And he ^oas uncovered in the midst of his tent, indi- 
 cates the perverse notions thence derived, as is evident from 
 the signification of what is uncovered or naked ; for he is said 
 to 1)6 uncovered, or naked, in consequence of being drunk with 
 wine, who is destitute of the truths of faitli, and especially he 
 with whom they are perverted. The essential truths of faith 
 are compared to garments, which cover the goods of charity, or-
 
 1073 1076.] GENESIS. 441 
 
 charity itself, which is the real body, whose gannenU are truths ; 
 or, what amounts to the same, charity is the real soul and the 
 trutiis of faith the body which invests it. Truths of faith arc- 
 also in the Word denominated garments and a covering^ where- 
 fore it is sul)se(|uently stated (verse 28), that Sheni and Japheth 
 took a garment — and covered the nakediiian of their father. Wiiat 
 is spiritual, in respect to what is celestial, is like the body which 
 invests the soul, or the garments which clothe the body, and in 
 heaven is also rejiresentcd by garments. Here, his being said to 
 Jtave lain uncovered., denotes his depriving himself of the truths 
 of faith, by his desire to investigate them by means of the senses, 
 and by reasonings grounded tlierein. This is also elsewhere sig- 
 nitied in the Word by lying naked from d/ninkenness -with wine ; 
 as in Jeremiah : '' liejoice and be glad, O daughter of Edom. 
 that dwellest in the land of Uz, the cup also shall pass thi-ough 
 unto thee, thou shalt he drunken, and s halt make thyself naked.,''' 
 (Lament, iv. 21 ^ and in Ilabakkuk : '' W(ie " /ito him tliat gi\ erh 
 his neighbor drtnk — and inaketh 1dm drunken i\\^i) to look upon 
 their nakedness f'' (ii. 15.) 
 
 1074. The mid. st of the tent is the principal of faith, as is 
 manifest from the signification of the midst and of « tent. The 
 midst in the Word denotes the inmost, and a tent charity, or 
 worship grounded in charity ; for charity is the inmost or jjrin- 
 cipal of faith and worship, and thus the midst of the terd. That 
 the midst represents the inmost was formerly demonstrated, and 
 that a tent is the holy principle of love or charity may be seen 
 above, n. 414. 
 
 1075. Verse 22. And Ham., the father of Canaan., saw the 
 nakedness of his father., and told his two hrethren without. Ham 
 and Canaan have the same signiUcation here as above. Ham 
 being the church corrupted, and Canaan worship in externals 
 without corresponding internals. His seeing the nakedness of 
 1 its father^ denotes that he observed the errors and perversities 
 previously mentioned, and his rehxting them to his tivo hrethren 
 without., that he gave way to derision ; — they are said to be his 
 hrethren because he made profession of faith. 
 
 1076. Ham signifies the church corrupted, as is manifest 
 from what was said above respecting Ham. A church is said 
 to be corrupted, whicli acknowledges the Word, and niaintains 
 a Sort of worship similar to that of the true church, but still 
 separates faitii from charity — thus from its essentia! and its life 
 
 — whereby it becomes a sometiiing dead, and of course the 
 church is necessarily corrupted. Their nature is apparent from 
 this consideration ; that it is impossible they can have any con- 
 science ; for conscience trul}' so called, never exists except from 
 charity, it being charity which forms conscience, or, more cor- 
 rectly, the Lord by means of charity. For what is conscient-e 
 but the tloirjg no kind of evil to anv cine, the doing good to all
 
 *42 GENESIS. [Chap, ix. 
 
 in every possible way? Tlius conscience is derived from charity, 
 and in no degree from faith separate frt)m charity. If tliey have, 
 however, any conscience at all, it is the false conscience described 
 above, and being destitute of true conscience, they rush head- 
 long into all manner of wickedness, in proportion as external 
 restraints are removed, not knowing more of charity than its 
 name. Now, since they are without charity, they know not 
 what faith really is ; and when asked about it, they can make 
 no other reply, but that it is an attiibute of thought, some 
 maintaining it to be confidence, others that it consists in the 
 knowledges of faith, but few perceiving that it is a life according 
 to knowledges, and scarcely any that it is a life of charity or of 
 mutual love. If this fact is declared to them, and opportunity 
 is given them of reflecting upon it, still they make no other 
 reply than that " charity begins at home," and that he is worse 
 than a heathen who does not provide for himself, and for those 
 who belong to him ; thus they regard nothing but themselves 
 and the world, and hence live in their prqpriujn ,' the nature 
 and quality of which have been before described. These are 
 they who are called Ham. 
 
 1077. Now^ as those who are here denominated Ham and 
 Canaan^ or those who separate faith from charity, and thus 
 make all worship to consist in external observances, have not 
 the capacity to know what and w^ience conscience is, it may be 
 expedient to say a few words on this subject. Conscience is 
 formed by the truths of faith ; for what a man has heard, ac 
 knowledged, and believed, that forms his conscience; and after- 
 wards to act contrary to those truths, is with him to act contrary 
 to conscience, as must be evident to every one. Now unless 
 those be the truths of faith wdiich he hears, acknowledges, and 
 believes, he cannot possibly have a true conscience; for man is 
 regenerated by the truths of faith, the Lord operating in char- 
 ity, and thus the conscience formed by those truths constitutes 
 the real new man. Hence it is that the truths of faith are the 
 means by which man can be made regenerate, that is, can live 
 according to what that faith teaches, which is the love of the 
 Loi-d above all things, and of his neighbor as himself. If he 
 does not thus live, wdiat is his faith but as "sounding brass and 
 tinkling cymbals," or as a something separate from heavenly 
 life, in which there is not salvation % For to believe that man 
 can be saved — whatever may be his life — if he only have laith, 
 is to say that he may be saved, although he is destitute of char- 
 ity and conscience, that is, notwithstanding he indulges in 
 liatred, revent^e, thieving, and adultery, in short, in all that is 
 contrary to charity and conscience, and this to the last hour of 
 bis life. Let them well consider now, who adopt this false prin- 
 ciple, what truth of faith there can be to form their conscience, 
 or whether it is not constituted of what is false ; for suppoeing
 
 1077— 107'J.] GENESIS. 413 
 
 such persons to have conscience, it can only be formed of exter- 
 nal restraints ; the fear of the law, and the loss of honor, gain, 
 or reputation, inipellinijj them not to injure their neighlxji', but 
 to do him good. This they call conscience, but not being formed 
 of charity, it does not deserve the name; and hence wb«ii these 
 bonds and restraints are removed and withdrawn, they plunge 
 into the greatest vices and obscenities. It is, however, other- 
 wise with those who, notwithstanding their maintaining that 
 faith alone saves, have nevertheless lived a life of charity ; for 
 their faith was inilueiict'd by charity from the Lord. 
 
 1078. The father of Canaan signifies worship in externals 
 without a corresponding internal, was stated above. It is im- 
 possible for any other worship to derive existence from ftiith 
 separate from charity, since the internal man is charity, and 
 never faith without charity ; and hence, whosoever is destitute 
 of charity cannot possibly perform any other worship than that 
 which is exclusively external ; and as such worjship derives its 
 existence from faith sei)arate from charity, Ham\% therefore said 
 to be the father of Canaan^ and in what follows Ilmn is no longer 
 treated of, but Canaan. 
 
 1079. His seeing the nakedness of his father^ denotes that he 
 observed these erroneous and perverse opinions, as is evident 
 from the signification of nakedness spoken of just above — and 
 also in a former part of this work, n. 213, 214, as what is evil 
 and perverted. In this passage, Ham is the symbol of those 
 who are principled in faith separate from charity, as is indicated 
 by his observing the nakedness or the errors and perversities ot 
 ^lis father^ for such persons see nothing else in man. It is, 
 however, otherwise with those whose faith originates in charity : 
 for they observe wdiat is good, and if they see any thing evil 
 and false, excuse and, so far as they are able, endeavor to amend 
 it, as is here related oi Shem arid Japheth. Where there is no 
 charity, there is self-love, consequently hatred towards all who 
 do not favor themselves ; and hence such persons see nothing 
 in their neighbor but his evils, and if they observe any good, 
 they either regard it as nothing, or interpret it as evil ; it is 
 however, altogether otherwise with those who are in charity. 
 By this are these two kinds of persons distinguished, more espe- 
 cially in the other world ; for then such as are not in charity 
 manifest their disposition to hatred in all they think or do : they 
 wish to examine every one, yea, to judge every one, and desire 
 nothing more earnestly than to discover what is evil, continually 
 purposing in their minds to condemn, to punish, and to torment. 
 Those, however, who are in charity, scarcely see another's evils, 
 but observe all that is good and true in him, and what is evil 
 and false they interpret favorably. Such are all the angels, and 
 this disposition they derive from the Lord, who turns all evil 
 into good.
 
 444 GENESIS. [Cuap. h. 
 
 1080. By his telling his two brethren is meant that lie gave 
 way to a spirit of derision, follows as a consequence from i\hat 
 has been said. Those who are entirely destitute of charity, re- 
 gard others with continual contempt and derision, and embrace 
 ev'ery opportunity of publishing their errors. The reason why 
 they do not thus act openly, is, because they are prevented by 
 external restraints, such as the fear of the law, of the loss of 
 life, honor, gain, or reputation ; hence it is that they cherish 
 these evil dispositions interiorly, whilst outwardly they ])ut on 
 an appearance of friendliness. In tiiis way they procure to them- 
 selves two spheres, which are manifestly perceived in another 
 life ; the one, which is interior, being full of hatreds ; the other, 
 which is exterior, having a semblance of goodness. Now these 
 spheres being completely discordant with each other, necessarily 
 strive one against the other, and hence, when the external s])here 
 is removed in such persons, so that they can no longer dissemble, 
 they rush into every species of wickedness, and even whilst this 
 renuiins, hatred perceptibly lurks in every expression they em- 
 ploy, and hence their punishments and torments. 
 
 1081. They are called his hrethren because he made pro- 
 fession of faith, as is evident from what was previously stated 
 respecting charity as the hrother of faith, n. 367. 
 
 1082. Verse 23. And Shem and Japheth took a garmtid^ 
 and they hath laid it upon the s/wvlder, and went backward, and 
 covered the nakedness of their father j and their faces were heick- 
 ward, and they saw not their fathers nakedness. By Shem is 
 signitied, as was previously stated, the internal church ; by 
 Japheth the corresponding external church ; by their taking a 
 garment, their interpreting for good ; and by hoth laying it xipon 
 the shoulder, their doing so with all their might. And went 
 hackwcLrd, denotes their not attending to his eirors and per- 
 versities; anel covered the nakedness of' their father, is their ex- 
 cusing them ; and their faces xoere hackward, and they saw not 
 their father'' s nakedness, signities that it was so done, and that 
 such errors and mistakes in reasoning ought not to be at- 
 tended to. 
 
 1083. Ijy Shem is signified the internal church, and by 
 Japheth the corres])onding external church, as was shown above. 
 Wliei-ever there is a church, it must of necessity be both inter- 
 nal and external ; for man, who constitutes the church, is both. 
 Previously to his becoming a church, that is, before his regen- 
 eration, he is in exteriuds ; and whilst being regenerated, he 
 is led from externals, yea, by means of externals, into internals, 
 as was said and shown above. Subsequently, when he becomes 
 regenerate, all that belongs to the internal man terminates in 
 extej-nals, and thus every church must be both internal and 
 external, as was the Ancient Church, and as is the Christian 
 churcli at the present day. The iuternals of the Ancient Churcb
 
 1080—1085.] GENESIS. 445 
 
 were constituted by whatever had rehitiou to ciiaritv aiwi tlie 
 taith grounded therein, thus all humiliation, all adoration of 
 the Lord from charity, every good affection towards the neigli- 
 bor. and other things of a like nature. The externals of tlmt 
 church consisted in sacrifices, libations, and various otlier i-ites, 
 all of which representatively referi-ed to and i-egarded the Lord ; 
 hence with them internals were in externals, forming together 
 one church. The intei'nals of ttie Christian Church were pre 
 cisely simiUir to those of the Ancient Church, but other exter 
 nals, as the sacraments, succeeded to their sacrifices, cvc, and 
 had a like reference to the Lord, and thus again, int^trnals and 
 externals form together one church. The Ancient Church did 
 not then differ in the least from the Christian Church internally, 
 but on\y externally ; for the woi'ship of the Lord from charity 
 cannot alter, whatever variation niay exist as to outward obser- 
 vances. Now since, as was before observed, no church can exist 
 unless it is both internal and external, the former being as some- 
 thing indeterminate, unless manifesting itself by appropriate 
 external ordinances ; for the generality of mankind being unac- 
 quainted with the internal man, and his properties, the nature 
 of holiness would remain unknown, unless there were external 
 worship. Those who are in charity, and whose conscience is 
 derived therefrom, are in internal worship whilst in external ; 
 for the Lord operates on their charity, and on their conscience, 
 and causes all their worship to partake of what is internal. It 
 is otherwise with those who have not charity, and a conscience 
 thence derived; for although they may perform worship in ex- 
 ternals, it is separate from what is internal, as their faitli is 
 separate from charity : such worship is denominated Canaan^ 
 and such a faith Ham^ and this worship originates in faith 
 separate from charity, therefore Ham is said to he the father of 
 Canaan. 
 
 1084. Taking a garment denotes their interpreting it foi 
 good, as is evident from what has been already observed: to 
 take a garment and cover the nakedness of any one., can have no 
 other signification, when heing uncovered and naked represents 
 errors and perverse notions. 
 
 1085. Laying it upon the shoulder signifies their doing it with 
 all their might, or employing all their ability in favorably inter- 
 preting and excusing it, as is proved by the signification of the 
 ahoulder.^ which is all power. The hand., in the Word, denotes 
 power, as was shown above ; but the arm signifies still greater 
 power ; and the shoulder all power., as may be seen from the 
 following passages : " Ye have thrust with side and with shoulder^ 
 and have pushed all the diseased with your horns till ye have 
 scattered them abroad," (Ezek. xxxiv. 21.) With side and loith 
 shoulder here denotes with all the soul and with all the power, 
 and to push with horns is with all the strength. Again, in tiie
 
 446 GENESIS. [(^hap. ix. 
 
 same prophet : " And all the inhabitants of Egypt shall know- 
 that I am Jehovah, because they have been a staff of reed to 
 the house of Israel. When they took hold of thee by the jMlm 
 of the hand thou didst break and rend all their shoulder^'''' (xxix 
 6, 7 ;) speaking of those who wish to explore spiritual truths by 
 scientilies. The staff of r^eed i^ an emblem of such power; to 
 take hold of the hand is to confide therein ; and to rend all their 
 shoulder^ to deprive of all power, so that they know nothing. 
 In Zephaniah : '' That they may all call upon the name of Je- 
 hovah, to serve him with one shoulder^'''' (iii. 9 ;) meaning with 
 one soul, and thus one power. In Zeehariah : " They refused 
 to hearken, and gave a refractory shoulder^'''' (vii. 11 ;) denoting 
 resistance with all their power. In Isaiah : They go to the gold- 
 smith, who maketh gold and silver into a god ; " they adore, 
 yea, they worship : they bear it upon the shoulder^ they carry 
 it," (xlvi. 6, 7.) Their adoration of an idol with all their might 
 is represented by their hearing it on the shoulder. Again : '• Unto 
 us a Child is born, unto us a Son is given : and the government 
 shall be upon His shoulder : and His name shall be called Won- 
 derful, Counsellor, God, Hero, The Father of Eternity, The 
 Prince of Peace," (ix. 6;) speaking of the Lord and of his 
 power and might, wherefore it is said, tqjon his shoulder. And 
 again : " The key of the house of David will I lay upon his 
 shoulder f and he shall open, and none shall shut; and he shall 
 shut, and none shall open," (xxii. 22 ;) also, in reference to the 
 Lord ; to lay the hey of the house of David upon his shoulder is 
 to confer power and might. 
 
 1086. Their going backward denotes that they did not attend 
 to his errors and perverse opinions, as is evident from going lja,ck- 
 ward being to turn away the eyes, and not to see., as is also 
 manifest from what follows, where it is said they did not see the 
 nakedness of their father / and not to see.^ in the internal sense, 
 is not to attend to. 
 
 1087. By covering their father'' s nakedness signifies that they 
 thus excused those thiny-s is evident both from the series of the 
 statements given, and from nakedness signifying perversities. 
 
 1088. And their faces were hackward^ and they saw not their 
 father'' s nakedness.^ denotes that it was so done, and that such 
 things as errors and mistakes in reasoning ought not to be at- 
 tended to, as is evident from the repetition ; for nearly the same 
 statements are made here as just above; hence also they form 
 together a conclusion. This parent church, or the man of this 
 church, did not act thus from any evil intention, but out of 
 simplicity, as is proved by what follows, where it is said, that 
 Noah awoke from his wine, that is, was better instructed. In 
 reference to the statement under consideration, it may be ob- 
 served, that those who are not in charity, think only evil of 
 their neighbor, and never speak any thing but evil, or if they
 
 1086—1093.] GENESIS. 447 
 
 say what is good, do it on their own account, or with a view to 
 insinuate themselves into tiie favor of him whom they flatter 
 with commendation. Those, however, who are in charity, think 
 and speak nothing but what is good of their neighbor, and this 
 not tor their own sake, or to gain the favor of others, but from 
 the Lord operating in charity. The former resemble the evil 
 8{)irits, and the latter the angels who are attendant upon man ; 
 for evil spirits always excite man's evils and falses, and condemn 
 him ; whereas angels excite nothing but goods and truths, ex- 
 cusing what is evil and false. Hence it is evident, that such as 
 are not in charity are under the dominion of evil spirits, by 
 whom man has communication with hell; and that such as are 
 in charity are governed by angels, by whom man has communi- 
 cation with heaven. 
 
 1089. Verse 24. And Noah awoke from his wine, and knew 
 what his younger son had done unto htm. Noah awaking from 
 his wine, signilies his being better instructed; and he knew what 
 his younger son had done unto him, that external worship sepa- 
 rate from internal is disposed to give way to derision. 
 
 1090. Noah''s awaking from his wine, signifies his being 
 better instructed, as is proved from the signification of awaking 
 after drunkenness j and as his inebriety (verse 21) denoted his 
 falling into errors, so to awake necessarily means to arise out ol 
 them. 
 
 1091. And knew what his younger son had done unto him, 
 signifies that external worship separate from internal is disposed 
 to give way to derision. From the literal or historical sense, it 
 would appear as if the younger son here meant was Ham, but 
 from the following verse it is plain that Canaan is intended, for 
 it is said. Cursed be Canaan : and both thei'e and in the subse- 
 quent verses (26 and 27) it is written, Canaan shall be a servant i 
 hence the reason why nothing is mentioned respecting Ham may 
 be gathered from the following verse. We shall here only ob- 
 serve, in reference to the order in which they are mentioned — 
 Shem being spoken of in the first place, Ha7n in the second, 
 then Japheth., and lastly Canaan — that charity, or Shem, is the 
 first principle of the church ; faith, or Ham, the second ; wor- 
 ship from charity, or Japheth, the third; and worship in ex- 
 ternals without faith and charity, or Canaan, the fourth. Charity 
 is the brother of faith, and hence also is worship grounded in 
 charity ; but worship in externals without charity, is a servant 
 of servants. 
 
 1092. Verse 25. And he said. Cursed he Canaan • a servant 
 of servants shall lie be to his brethren. Cursed be Canaan, sig- 
 nifies that external worship separate from internals averts itself 
 from the Lord ; and a servant of servants shall he be to his 
 brethren, that it is the vilest of all things in the church. 
 
 1093. By cursed be Canaan, is meant that external worship
 
 448 GENESIS. [Chap. ix. 
 
 separate from internals averts itself from the Lord, is manifest 
 from the signification of Canaan^ and of heing cursed. That 
 Canaan represents external worship separate from internal, is 
 manifest from what has been previously stated concerning him, 
 and also from this consideration, that he is said to he cursed, 
 and afterwards called a servant of sei'vants^ and a servant hoth 
 to Shem and Japlieth^ which nothing else can be but what is 
 separate from the real church — as worship when it consist? 
 solely in external observances. It is evident also from the sig- 
 nification oiheing accursed., which is to avert one's self from the 
 Lord, for he never curses any, and is never angry, but it is man 
 who curses himself, by turning from the Lord, as was said and 
 shown above, n. 223, 245, 592. The Lord is as far from cursing 
 and being angry with any one, as heaven is from earth ; fur 
 who can believe it possible that he who is omniscient and om- 
 nipotent, ruling the universe by his wisdom, and thus infinitely 
 above all infirmities, can be angry with such poor and miserable 
 dust as men are, who scarcely know any thing they do, and can 
 do nothing of themselves but what is evil? With the Lord 
 there is no principle inclining him to anger, but only to mercy. 
 That there are arcana contained in this passage, may be seen 
 even from the single fact of Ham^s not heing cursed., although it 
 was he who saw his father'' s nakedness^ and showed it to his 
 h'ethren, but Canaan his son ' and he was neither his only son 
 nor his first begotten, but the fourth in ordei', as appears from 
 the following chapter (x. 6), where Cush, Misraim, Put, and 
 Canaan, the sons of Ham, are named ; and it was ordained by 
 the divine law that the son should not bear the iniquity of the 
 father, as in Ezekiel : "The soul which hath sinned, that shall 
 die. The son shall not hear the iniquity of the father., neither 
 shall the father bear the iniquity of the son," (xviii. 20; als<» 
 Deut. xxiv. 16 ; 2 Kings xiv. 6.) The same ai)pears also from 
 this consideration, that the crime of seeing tiie nakedness of his 
 lather, and showing it to his bretiiren, was too trifling for an 
 entire posterit}- to be cursed on that account The reason why 
 Canaan is here mentioned, and not Ham., is, because Ham sig- 
 nifies faith separate from charity as existing in the spiritual 
 church, which can never be accursed, since the faith of that 
 church, being the truth, was sacred ; and although it is not 
 real faith when destitute of charity, still as man is regenerated 
 by the knowledges of faith, it may become adjoined to charity, 
 and thus is in a certain sense a brother, or is capable of becom- 
 ing one ; and hence Canaan was cursed, and not Ham. The 
 inhabitants of the land of Canaan., moreover, as well the Jews 
 as the Gentiles, were, generally speaking, of such a nature, as 
 to make all worship to consist in external ceremonies. These 
 are the arcana herein contained, and had there been no interior 
 meaning, Canaan would never have been substituted in the
 
 1094.] GENESIS. 449 
 
 place of Ham. That external worship separate from internal 
 averts itself from the Lord, and thereby curses itself, is evident 
 enough on reHecting, that those who are principled in it lool^ 
 only to worldly, corporeal, and terrestrial things — thus down- 
 ward — immersing in them their soul [arnrn?/*-] and their life ; 
 but of these more will be said by and by. 
 
 1094. A servant of servants shall he he to his brethren., sig- 
 jiifies what is most vile in the church, as is manifest from the 
 nature of external worship separate from internal. That ex- 
 ternal worship considered in itself is nothing, being rendered 
 sacred only by containing what is internal, must be evident to 
 all ; for what is external adoration but a mere gesture, unless it 
 be attended with that of the heart ? Or what is the prayer of 
 the lips, but mere babbling, unless that of the mind be in it ? 
 And what is any kind of action, but a mere thing of naught, 
 if there je no motive in it? Hence whatever is external is in 
 itself an inanimate something which receives life solely from 
 what is internal. The nature of external worship separate from 
 internal, was made plain to me from numerous examples in the 
 other life. The magicians and enchantresses there had, during 
 their abode in the world, frequented the church and sacraments 
 as constantly as other people ; as did also the deceitful — and 
 these indeed more frecpiently than others — those who were ad- 
 dicted to extortion, and the covetous; and yet all these have 
 their abode in the infernal kingdom, and bear the utmost hatred 
 towards the Lord and their neighbor. The inward cause of their 
 external worship was, either that they might pass well with the 
 world, gratify their worldly, terrestrial, and corporeal desires, 
 deceive under the show of sanctity, or pursue the line of con- 
 duct they had been accustomed to. Such persons are most prone 
 to worship any god or idol whatsoever, which best suits them 
 and their natural inclinations, as is very evident, and especially 
 from the history of the Jews, who, in consequence of placing 
 all worship in externals merely, so often fell into idolatries. In 
 fact, this sort of worship is in itself mere idolatry, since nothing 
 is worshipped by them but what is external. The nations in the 
 land of Canaan, which worshipped Baal and other gods, employed 
 external rites very similar to those of the Jews, for they not 
 oidy had temples and altars, but also offered sacrifices. Thus, 
 in outward forms, their worship differed little from that of the 
 descendants of Judah, except in theii- calling upon Baal, Ash- 
 teroth, or some other as their god, whilst these invoked Jehovah, 
 as they do also in the present day, supposing that the bare men- 
 tion of his name will make them holy and elect, although this 
 tends rather to condemn them, since by so doing they may pro- 
 fane what is holy, w^hich the gentiles cannot. Such worship is 
 ■what is called Canaaii.^ who is said to ue a so'vant of servants, 
 
 QB
 
 450 GENESIS. [Chap. ix. 
 
 and that tbis means what is most vile in the church, may be 
 Been in th?; folio '.ving verse. 
 
 1095. Verse 26. And he said, Blessed be Jehovah the God 
 of Shem / and Canaan shall he his servant. Blessed he Jchovoyh 
 the God of Shcm, signifies all good to those who interiorly wor- 
 ehip the Lord ; Shem is the internal church ; and Canaan shall 
 he his servant, denotes that those who place worship solely in 
 external observances, are amongst the persons capable of per- 
 foiMiiing [only] vile services to the men of the church. 
 
 109G. Blessed he Jthovah the God of Shem, means Q,\QYy good 
 to those who worship the Lord from what is internal, as may be 
 seen from the signification of the word hlessed. Blessing implies 
 all celestial, and spiritual, and natural good, these being typified 
 by it in the internal sense. In the external sense, by hlessing 
 is denoted all worldly, corporeal, and terrestrial good ; but in 
 order to these being truly good, they must necessarily be con- 
 nected with internal hlessing, for this alone deserves the name, 
 because it is eternal, is conjoined with every haj)piness, and is 
 the very esse of blessings. For what can be said to be, which 
 is not eternal? every other existence ultimately ceasing to he. 
 It was a customary form of speech amongst the ancients to say, 
 Blessed he Jehovah j by which they meant, that all hlessing or 
 all good is from him ; and it was also a form of thanksgiving 
 for the Lord's hlessing both past and present ; as in David, (Psalm 
 xxviii. 6; xxxi. 21 ; xli. 13; Ixvi. 20; Ixviii. 19, 35; Ixxii. 18, 
 19; Ixxxix. 52 ; cxix. 12 ; cxxiv. 6 ; cxxxv. 21 ; cxliv. 1,) and in 
 other places also. Jehovah God is here mentioned as hlessed, 
 because it treats of Shem, or the internal church, called so from 
 charity. The Lord is present in charity, and he is thereforb 
 here denominated Jehovah God j but in the external church it 
 is not so, for although the Lord is ])resent with it, yet it is not 
 in the same degree as with the man of the interiud church ; for 
 the man of the external church believes that the go(-id works ol 
 charity which he does are of himself, wherefore when speaking 
 of him the Lord is called God, as in the following verse in refer- 
 ence to Japheth, God shall enlarge Japheth. Ihat eveiy good 
 is the portion of those who worship the Lord from internal 
 motives, is manifest also from the order of things ; for from the 
 Lord ])rocefds whatever is celestial, from this all that is spiritual, 
 and from what is t^piritual all that is natural ; this is the order 
 of all created existences, and hence is derived the order of infiux. 
 The celestial ])rinciple is love towards the Lord and neighborly 
 love; and where there is no love the connection is broken, and 
 the Lord is not j^resent ; for he enters by infiux only through 
 what is celestial, or in other words, by love. Where the celes- 
 tial principle is wanting, notluTig s])iritual can exist, because all 
 that is spiritual is deri\ed from the Lord through the interven-
 
 1095—1097.] GENESIS. 451 
 
 tion of what is celestial ; and as faith is spiritual, there can 
 therefore be no faith unless bj means of charity or love from the 
 Lord. The case is similar also with respect to what is natural, 
 for all that is good enters by influx according to the same order : 
 wdience it follows, that those are in possession of all good who 
 worship the Lord from internal motives, that is, from a principle 
 of charity. Those, however, who do not worship the Lord fnjm 
 charity, are not in possession of what is good, but only of pre- 
 tended good, which is in truth real evil, such as the delight 
 arising from hatreds and adulteries, which considered in itself is 
 nothing at all but a mere excrementitious delight, into which 
 also it becomes changed in the other life. 
 
 1097. And Canacm shall he his servant^ signifies that such 
 as make worship to consist solely in external observances are 
 amongst those who are capable of performing [only] vile services 
 for the men of the Church, as is readily demonstrable from the 
 representative rites in the Jewish church. Li the Jew'ish church 
 the internal church w^as represented by Judah and Israel ; Judah 
 denoting the celestial, Israel the spiritual, and Jacob the exter- 
 nal church, but those who regarded worship as consisting solely 
 in external ceremonies, were represented by the nations which 
 they called strangers, who were to be their servants^ and were 
 to perform mean duties in the church. Thus we read in Isaiah: 
 " Strangers shall stand and feed your flock, and the sons of the 
 alieifi shall be your husbandmen and your vine-dressers. But 
 ye shall be named the priests of Jehovah ; they shall call you 
 the ministers of our God : ye shall eat the riches of the gentiles^ 
 and in their glory shall ye boast yourselves," (Ixi. 5, 6.) Here 
 celestial men are ^^nom\\\2iX.Q,(i the priests of Jehovah^ 'dx\i\. ^^^v- 
 itual men the ministers of God i those who place worship in 
 externals are the sons of the alien or stranger^ who were to serve 
 in the fields and in the vineyards. Again, in the same prophet : 
 ^''The sons of the stranger shall build up thy w^alls, and their 
 kings shall ininister unto thee," (Ix. 10,) where likewise their 
 services ai'e mentioned. So concerning the Gibeonites in Joshua : 
 *' Ye are cursed^ and there shall none of you be freed trom being 
 a bondman, and hewers of woods, and drawers of watere, for the 
 house of my God. And Joshua made them that day hewers of 
 woods and drawers of waters for the congregation, especiallj'- 
 for the altar of Jehovah," (ix. 23^27.) It may be seen else- 
 where who w^ere represented by the Giheonites^ with whom a 
 covenant was made; it is hence plain, however, that they were 
 amongst those who .er^oed in the church. A law was enacted 
 that if strangers would receive peace, and oj)en their gates, they 
 should serve as tributaries, (Dent. xx. 11 ; 1 Kings ix. 21, 22.) 
 Each and every circumstance related in the Word respecting 
 the Jewish chuich w^as representative of the kingdom of the 
 Xiord ; and such is the nature of his kingdom, that every ona
 
 452 GENESIS [Chap, ix 
 
 therein, whosoevei and whatsoever he may be, must be prcdnc- 
 tive of sonue Vise, since use alone is there regarded by the Lord. 
 Ev^en the internals are made useful, although the uses which 
 they perform are most vile, and amongst those in another life 
 wlio subserve to these vile uses are such as have been in extei-nal 
 worship separate from internal. The represe) tatives in the Jewish 
 church were so constituted as not to relate \t all to tlie person 
 representing, but only to the thing represente''. Thus the Jews, 
 who were very far from being celestial men, still represented 
 them ; and thus Israel, notwithstanding the rontrariety of his 
 character represented the spiritual man. So rlso it was with 
 respect to Jacob and others, as well as their kings and priests, 
 who also represented the Lord's royalty and holiness. This will 
 appear more evident on reflecting that even dead things were 
 representatives, — as the garments of Aaron — the ^Itar itself — 
 the tables whereupon the bread was placed — the ."amps — the 
 bread and the wine — and also the oxen, heifers, goats, s'-eep, kids, 
 lambs, pigeons, and turtle-doves. Now as the children >f Judah 
 and Israel onl}^ represented the internal and external worship of 
 the Lord's church, whilst nevertheless they more than every 
 other people regarded worship as consisting exclusively in exter- 
 nal observances, therefore they especially deserve to be called 
 Canaan, according to its signification in the present passage. 
 
 1098. In order to show what is meant by Shem andJapheth^ 
 or in other words by the man of the internal and of the external 
 church, and afterwards what is intended by Canaan, we will 
 subjoin the following remarks. The man of the internal church 
 attributes to the Lord all the good which he does, and all the 
 truth which he thinks ; but of this the man of the external 
 church is ignorant, although he still acts rightly. The man of 
 the internal church nuikes charity the essential of the worship 
 of the Lord, and indeed regards internal worship as more im- 
 portant than that which is external ; but the man oi the externa] 
 church makes external worship the essential, being ignorant 
 what internal worship is, although he performs it. The man 
 of the internal church believes that he acts contrary to con- 
 science if he does not worship the Lord from an internal prin- 
 ciple ; but the man of the external church believes that he acts 
 contrary to conscience if he does not reverently observe external 
 rites. The conscience of the man of the internal churc4i is 
 more aniindantly stored, because he is better acquainted with 
 the interiuil sense of the Word ; but the conscience of the man 
 of the external church is more sparingly supplied, he knowing 
 less of that sense. The former, or the man of the internal 
 church, is he who is called Shem ; and the latter, or the man 
 of the external church, he who is denominated Jajoheth / but 
 he who places worship solely in externals, and is destitute o\ 
 charity and consequently of conscience, is here called Canaan
 
 1098—1102.] GENESIS. 453 
 
 1099. Verse 27. God shall enlarge Ja/plittli^ and he shall 
 dwell in the tents of Shein / and Canaa7i shall he his servant. 
 Japheth sio;iufies, as before, tlie correspoiidinii; external cliurch ; 
 and God's enlarging hi7n^ his illustration ; and he shall dwell in 
 the tents of Shem^ denotes the presence of the internals of wor- 
 ship in its externals ; and Canaan shall he his servant., means 
 here, as before, that such as phice woi'ship solely in externals, 
 can [only] perform vile services in tlie church. 
 
 1100. It has been previously shown that Japheth represents 
 the corresponding external church, and that this includes those 
 who are in external worship, and are thus ignorant of the nature 
 of the interna] man, and what belongs to him, but who not- 
 withstanding live in charity. With these the Lord is also pres- 
 ent, for he operates by means of charity, wheresoever it exists ; 
 for it is with them as with little children, who, although they 
 know not what charity is, and still less what faith is, have, 
 notwithstanding, the Lord more present with them than the 
 adult, especially if they live in mutual charity. So also it is 
 with the simple, who are in innocence, charity, and mercy. It 
 is of no advantage to man to know much, unless he live accord- 
 ing to what he knows ; for knowledge has no other end than 
 g(jodness ; and he who is made good, is in possession of a far 
 richer treasure than he whose knowledge is the most extensive, 
 and yet is destitute of goodness ; for what the latter is seeking 
 by his great acquirements, the former already possesses. It is 
 however otherwise with him who is acquainted with many truths 
 and goods, and has at the same time charity and conscience, he 
 being thus a man of the internal church, or Shenx. Those who 
 know little, but possess conscience, become enlightened in the 
 other world, even so as to become angels, and then their wisdom 
 and intelligence are inexpressible ; — these are they who are sig- 
 nified by Japheth. 
 
 1101. In reference to God''s enlarging Japheth., denoting his 
 illustration, we may observe, that altliough to enlarge literally 
 means to extend the borders, yet, in the spiritual sense, it 
 signifies to enlighten, for by this the boundaries of wisdom and 
 intelligence become as it were extended ; thus we read in Isaiah : 
 " Enlarge the place of thy tent., and let them stretch forth the 
 curtains of thy habitations," (liv. 2,) representing illustration on 
 spiritual subjects. The man of the external church is enlarged 
 mentally when he is instructed in the truths and goods of faith; 
 and being already in charity, he becomes thereby more and more 
 confirmed in it ; and in proportion as he is instructed, the cloud 
 of his intellectual part, in which dwell his charity and con- 
 science, becomes dissipated. 
 
 1102. He shall dwell in the tents of Shem., signifies the pres- 
 ence of the internals of worship in its externals, as is proved by 
 all that has been previously stated concerning /iSA^w, as the symbcl
 
 454 GENESIS. [Chap. ix. 
 
 of the internal church, or of internal worship, and concerning 
 external worship as utterly inanimate and defiled, unless vivified 
 and sanctified by internal worship. Tliat tents represent the 
 holy principle of love, and worship thence derived, may be seen 
 from their signification as given above, n. 414. It was a custom- 
 ary form of expression amongst the ancients to tall: of sojourn- 
 ing and dwelling in tents^ by which was typified, in the internal 
 sense, holy worship ; for the Most Ancient people not only em- 
 ployed tents when journeying from place to place, but also dwelt 
 in them ordinarily, and therein performed the solemnities of 
 "Worship : hence to sojourn arid to dwells in the internal sense, 
 meant to live. That tents are symbols of holy worship, is 
 demonstrable from the following passages, besides those which 
 were previously quoted, n. 414. God " forsook the tabernacle 
 of Shiloh, the ^t'?^^ where he dwelled in man," (Psalm Ixxviii. 60.) 
 Here the tent signifies the same as the temple, in which God is 
 said to dwell when he is present with man in love ; hence the 
 man who lived in sacred worship was called by the ancients a 
 tent., but afterwards a temple. In Isaiah : " Enlarge the place 
 of thy tent., and let them stretch forth the curtains of thy habi- 
 tations," (liv. 2 ;) denoting illumination in what relates to true 
 worship. In Jeremiah : "• The whole land is devastated; sud- 
 denly are my tents devastated, and my curtains in a moment," 
 (iv. 20 ;) where it is evident that tents are not meant, but holy 
 worship. And inZechariah : "Jerusalem shall yet dwell under 
 herself, even in Jerusalem. Jehovah shall save the tents of 
 Judah," (xii. 6, 7 ;) where the tents of Judah represent the 
 worship of the Lord from the holy principle of love. Hence then 
 it may appear that to dwell in the tents of Shevi means that 
 inlssrnal worship must l)e in external; but as Japheth^ or the 
 man of the external church, does not understand what is inter- 
 nal, it may be expedient briefly to explain it. When a man 
 feels or perceives in himself that he is well afl^ected towards the 
 Lord, and loves his neighbor, and is willing to do him all kinds 
 of good ofiices, without any view to his own interest or honor, 
 and when he feels that he has compassion for those who are in 
 distress, and especially for such as are m error as to the doc- 
 trines of faitii, he may know that he dwells in the tents of S hem, 
 or in other words, that he has with him internal motives by 
 which the Lord o})erates. 
 
 1103. Arid Canaan shall he his servant^ signifies that those 
 who place worship solely in externals can [only] perform vile 
 offices in the church, as is manifest from what was stated in the 
 preceding verses (25, 26) concerning Canaan as a servant. Such 
 persons indeed are not servants in the Lord's church upon earth, 
 for many of them occu])y exalted stations, and j)reside over others, 
 who still do nothing tVom charity and conscienliousness, although 
 they observe the externals of the church wry strictly, and even
 
 1103—1106.] GENESIS. ^55 
 
 condemn others wlio are lux in this respect. As tliese, howevoir, 
 are neither in charity nor in conscience, and regard worship as 
 consisting exclusively in external ol)servances, they ai'e servants 
 in the Lord's kingdom, that is, in another life, for there they 
 ai'e amongst the unha]jpy. The services which tiiey perform are 
 vile, and so various that they cannot be here particularly enu- 
 merated, but, by the divine mercy of the Lord, we shall speak 
 of them elsewhere. Every one, whosoever he may l)e, is obliged 
 in the other life to perfoi'm some use, since man is born merely 
 for the purpose of l)eing serviceable to the society of which he 
 is a member and to his neighbor during his abode here, and in 
 ■another life according to the good pleasure of the Lord. It is 
 thus as in the human body, every part of which performs some 
 use, and even tiiose which are in themselves unimpoi'tant, as the 
 excrementitious humors, like the saliva, the bile, and similar 
 secretions, which are not only subservient to the digestion ol 
 the food, but also assist in sepaiating its excrementitious parts, 
 and in purging the intestines. These kinds of use are sirnilar 
 to that of manure and dung laid upon fields and in vineyards; 
 and so in divers other instances. 
 
 1 1<)4. Verses 28, 29. And Noah lived after the flood three 
 hundred years and fifty years. And all the days of Noah 
 Wert nine hundred years and fifty years: and he died. These 
 words signify both the duration and state of the first Ancient 
 Church. 
 
 1105. That this is the meaning, is sufficiently plain fn^m 
 what was said above respecting numbers and years^ n. 482, 48T, 
 488, 493, 575, 647, 648. 
 
 OF VASTATIONS. 
 
 1106. THERE are many jpersons ivho^ during their abode in 
 the worlds through sim^jplicity and ignorance., have imbibed falses 
 us to faith., and have formed a certain sj)ecies of conscience accord- 
 ing to the principles of their faith., and have not., like others., lived 
 in hatred., revenge., and adulteries. These in another life., so long 
 as they are principled in what is false., cannot be introduced into 
 the heavenly societies., lest they should contamincde them., and 
 therefore they are Iceptfor a certain time in the loioer* earth., in 
 order that they may put off these false principles. I'he periods 
 of their continuance there are longer or shorter according to the 
 nature of the falsity ^ the life which they have thereby contracted., 
 and the principles which they have confirmed in themselves ; ana 
 some of them, suff^er severely., bid others only in a trifling degree 
 
 * Rev. vi. 9 ; vii. 1 ; x. 5 siii. 11, <ic
 
 456 GENESIS. [Chap. ix. 
 
 These states are denominated vastations^ and are frequently men- 
 tiomd in the Word. When the time of vastation is ove7\ they 
 are taken np into heaven^ and^ heing novitiates^ are instructed 
 in the truths of faith hy the angels amongst whom they are re- 
 ceived. 
 
 1107. There are some loho willingly endure vastations^ that 
 they may thereby put off the fcdse principles which they had con- 
 tracted in the world ; hut it is ionpossihle for any one to get rid 
 of them in the other life^ except after some delay., and hy means 
 provided hy the Lord. During their continuance in the lower 
 earthy they are kepit hy the Lord in the hope of deliverance^* 
 and in the consideration of the end proposed., which is their 
 amendment and preparation for the reception of heavenly hap- 
 piness. 
 
 llOvS. Some are kept in a state intermediate hetween slsep a/nd 
 wakefulness., and think very little., except when they are as it were 
 occasionally roused to the recollection of what they had thought 
 and done during the life of the hody^ when they again relapse 
 into the state just descrihed j and thus hecome vastated. These 
 are heneath the left foot a little in front. 
 
 1109. Those who have f idly confirmed themselves in false p>rin- 
 mples^ are reduced to a state of absolute ignorance., when such is 
 their obscurity and confusion., that if they only think of the no- 
 tions in which tliey heme previously fortified themselves they are 
 seized with inward pain. After a stated time., however., they 
 are as it were created anew., and become principled in the truths 
 of faith. 
 
 1110. Those who have placed righteousness and merit in good 
 works., and thus have attributed salvation to themselves instead 
 of to the Lord and his righteousness and merit., and have con- 
 firmed themselves herein both hy thought and life., have their false 
 principles changed in another life into pha7itasies., in consequence 
 of which it actually appears to them as if they -were cutting wood. 
 I have conversed with them, wJiilst tJius occupied., when if they he 
 afd^:ed whether they are not fatigued., they rep)ly that they have not 
 yd done work enough to merit heaven. Lt appjears whilst they are 
 cutting the wood as though something of the Lord was in it., so 
 that the wood is merit. The more of the Lord there seems to be 
 in the wood., so much the longer they continue in that state y hut 
 as this disappears, they draw nigh to the end of tJi'">r vastation. 
 At leicgth they hecome so improved as to he capable if admission 
 into good societies; still., however., they fiuctu ate for a long while 
 hetween truth and falsity. The Lord takes much care of them > 
 because they have led a pious life., and occasionally sends his 
 a/ngels to them. These are such as wei^e represented in the Jew- 
 ish church hy the hewers -yf wood., (Joshua ix. 23, 27.) 
 
 1111. Tlwse who hav. lived a good civil and rwral life^ but 
 
 * Rev. vi. 9 ; vii. 1 ; x. 5 ; xiii. 11, «fee.
 
 1107— 11 U.] (iKM-SItS. 457 
 
 have persuaded fJifnisalvcs tlnd tlwy might merit liea/oen hy their 
 worhs^ a,nd thought it enough to acknowledge the only God the 
 Creator of the ^miverse^ have their false principles changed in, the 
 other warld into such phantasies that they seem, to themselves to 
 ■cut grass^ and are called grass-sawers. They feel cold^ and hy 
 til is sawing endeavor to wart a themselves. Sometimes they go 
 ■about., requesting those they meet to warm them., which indeed 
 spirits are enabled to do ; hid the heat which they receive does 
 them no good., because it is external., a,nd they want internal heat; 
 wherefore they return to their sawing., and thus warm themselves 
 by labor. I have been made sensible of their cold. They always 
 entertain hopes of being taken up into heaven.^ and occasionally 
 consult how by their own power they may introduce themselves 
 there. These., as having performed good works., are amongst those 
 who are vastated / and at length.^ when the time is fulfilled., they 
 are introduced into good societies., and are instructed. 
 
 1112. Those., hoioever., who have been principled in the goods 
 and t/indhs of faith .^ and have thereby acquired conscience and 
 the life of charity^ are elevated by the Lord into heaven imme- 
 diately after decdh. 
 
 1113. There are young girls %vho have been enticed to prosti- 
 tution., and yersuaded that there was no evil in it.^ who in other 
 respects were uprightly disposed. These., as having not yet at- 
 tained to an age capable of knowing and judging correctly of the 
 nature of this kind of life., have a certain instructor set over them.., 
 who is very severe., and chastises them whenever they give their 
 thoughts to such wantonness ', they are much afraid of him., and 
 are thus vastated. Adult women., however., who have been pros- 
 titutes., and have enticed others to commit the same crime., do not 
 undergo vastation., but are in hell. 
 
 GENESIS. 
 
 CHAPTER THE TENTH. 
 
 OF THE MOST ANCIENT CHURCH, WHICH WAS CALLED MAN 
 
 OR ADAM. 
 
 1114. A YQELS and spirits., or men afte'* death., may., ij- 
 they desire //, whe7i the Lord permits., have iiiterview with all 
 whom they have had acquaintance vnth in the wo^'ld,, whether 
 personally or by hearsay., so as to see them., and converse vnth
 
 458 GENESIS. [Chap. x. 
 
 them : and^ what is w<. nderful^ the intermew takes pl-jbce in an 
 instant^ and the partie-^ find themselves in the immediate pres- 
 ence of each other. Such communication is not only granted 
 between mutual friends., who., for the most jy art., find each other 
 out ', hut persons can thus converse with any others whom tliey 
 riay have esteemed and respected. By the divine msrcy of 
 the Lord, it has heen permitted me to converse not only witJi 
 those whom I was acquainted icith dtiring their life in the 
 hody., hut also with those luho are recorded in the Word as 
 of particular and distinguished character. I have ihus had 
 converse with those who helonged to the most ancieid church., 
 which was called Man or Adam ; cmd also vnth tome who 
 helonged to the succeeding churches ; to the intent that I might 
 know., that hy the names in the first chapters of Genesis are only 
 meant churches / and also that I might know what loas the 
 character of the men who formed the churches at that time. 1 
 proceed to relate what it was given me to know concerning the 
 most ancient churches. 
 
 1115. They who helonged to the most ancient churchy which 
 was called Man or Adam., who were celestial mefi, are above the 
 head in a very high elevation., lohere they dwell together in the 
 utmost happiness. They told me that it is seldom that others 
 come to them., except., at times., some who do not come from this 
 earth., hut from., as they expressed it, the universe. They saidy 
 also., that the reason of their dwelling in such elevation above the 
 head., was., 7iot hecause they were high-minded., hut in order to 
 govern others in the same station. 
 
 1116. I was permitted to see the habitations of those who 
 helonged to the second and third posterity of this most ancient 
 church. They are very magnificent., extending to a great length., 
 and variegated with heautiful colors., such as purple and hlue. 
 For the angels have hahitations of most extraordinary mag- 
 nificence., so as to exceed all descrij)tion / and these I have 
 frequently seen., they being as really apparent to the eyes of the 
 beholder as it is possible any thing can he. But the true 
 ground and origin of such lively appearances., shall., by the 
 divine mercy of the Lord., he shown elsewhere. They live in 
 mi aura of light., of., so to speak., a hrilliant pearly and some- 
 times diamond-like lustre : for., in the other life., there are v)on- 
 derful auras in numberless variety. It is a false imagination 
 to suppose that such tilings do not there exist., and in fact., in- 
 finitely more than it is possible for any one ever to conceive. 
 Such things., indeed., are repyresentatives., like those which were 
 8ometim.es seen hy the 2>i'(>phets ; but still they are so real., that 
 they who are in the other life account them to he real existences., 
 whilst they consider the things existing in this world as respect- 
 ively not real, 
 
 1117. They live in the highest degree of light, with which tho
 
 1115—1119.] GENESIS. 459 
 
 light of this world will scarcely admit of any comparison . It 
 VMS c-xhihited to me hy means of a hright flaraimj lights which^ 
 as it were heaw.ed forth before my eyes ^ and they who belonged 
 to the most ancient church said, that such, and still more intense, 
 is the light in which they live. 
 
 1118. The nature of their speech, such as it was when they 
 lived in the world., was shown me by a hind of influx which 1 
 cannot describe. It appeared that it was not articulate, like 
 that of our time, but that it was tacit, being produced, not by 
 external respiration, but by internal. It was also given me 
 to apperceive the nature of their internal respiration : it pro- 
 ceeded from the navel towards the heart, and thus thrmigh 
 the lips, ivithout any thing sonorotis, and it did not enter into 
 the ear of another by an external way, and strike what is 
 called the druni of the ear, but by a certain vmy witldn the 
 mouth, in fact by the p>assage called at tliis day the Eustachian 
 tuhe. It was further sJiown 7ne, that by such speech they v:ere 
 enabled to express more fully the sentiments of the mind, and 
 the ideas of thought, than can possibly be done by articidate 
 sounds, or by soncn'ous words, which in lihe manner are 
 directed by the respiration, but such as is external: for all 
 spoken words are entirely directed by various applications of 
 respiration; but this, with the antediluvians, was directed 
 much more perfectly , it being done by internal respiration, and 
 this, as being interior, is also more perfect, and more app>li- 
 ■'able and confoi'mable to the ideas of thought. Moreover, they 
 oere able to express the mind''s meaning by slight motions of 
 
 the lips., and by corresponding changes of the countenance : for 
 being celestial men, whatsoever was the object of their thought 
 shone forth and manifested itself from the face and eyes, which 
 underwent a coifoi'mable variation. It was idterly imp>ossible 
 for them to assume an exjyression in the countenance tohich was 
 not in agreement with their thoughts. In their days, simula- 
 tion, and m.uch more, c^ceit, was reckoned a crime of the great- 
 est enormity. 
 
 1119. It was shown me to the life, hoio the internal respira- 
 tion of the most ancient people jioived tacitly into a kind of 
 external respiration, and thus i7ito a tacit speech, 2)erceived^ by 
 another m his interior man. They said, that that respira- 
 tion, with them, underwent variations accm'ding to the state 
 of their love and faith towards the lord ; the reason of which 
 they stated to be, because they had communication with heaven, 
 and therefore -it could not be otherwise; for they respired 
 with the angels in whose company they were. The angels have- 
 a respiration, to which internal respiration corresponds, and. 
 this, with them, undergoes variations in a similar manner 
 For when any thing contrary to faith and love towards the 
 lord presents itself to them, their respiration is straitened ;:
 
 ii)0 GENESIS. [Chap, x 
 
 bat when they are in the enjoyment of love and faiths theii 
 respiration is free and full. Something of this sort is also 
 the case with tvery man; hut %oith liiin it is according to 
 his corporeal and worldly hinds of love^ and accm'ding to 
 his principles., which when any thing opposes^ it causes a 
 strait ness of respiration., l)ut when things are favourable to them^ 
 his respiration is free and full. But these are variations of the 
 external respiration. But concerning the respiration (f angels., 
 morti will he said., hy the divijie mercy of the Lord., in the fol- 
 lowing pages. 
 
 112U. ft was further shown me., that the internal respiror 
 tion of the men of the most ancient church., which proceeded 
 from the navel towards the interior region of the breast., in 
 process of time, or in their posterity., was changed^ and re- 
 tired 7nore towards the region of the back, and to wards the 
 abdomen, and thus j)t'Oceeded in a more outward and down- 
 ward direction / and that at length, in the last ptosterity of 
 that church, %ohich was immediately before the flood, there re- 
 mained scarce any thing of internal lespiration, and when 
 at last it was annihilated in the breast, they were of them- 
 selves choked or suffocated: but that, in some, external respira- 
 tion then began, and with it articidate sou7id, or speech by 
 vocal expressions. Thus respiration, with the people before the 
 flood, VMS according to the state of their I jce and faith ', and 
 at length, when there remained no lovo and no faith, hut the 
 persuasion of what is false, internal respiration ceased, a/nd 
 with it ceased all immediate communiccution with angels, and 
 likewise all perception. 
 
 1121. 1 was informed by the rmm.ediate descendants of the 
 most ancient church concerning the state of perception which 
 they enjoyed., viz., that they had a perception of all things rel- 
 ative to faith, almost like the angels, with whom they had 
 communication, by reason that their interior man, or spirit, 
 through the mediwm of internal respio'ation., was joined with 
 heaven y and that this was a consequence of their possessing 
 love towards the Lord and neighborly love / for thus man is 
 joined with the angels as to their veriest life, which consists in 
 such love. They said further, that they had the law written 
 in themselves, because they were principled in love towards 
 the T^ord and towards their neighbor j and hence whatever the 
 laws enjoin was agreeable to their perceptions, and whatever 
 the laios forbid was contrary thereto / nor had they any doubt, 
 hut that all liuman laws., as well as divine, are founded in 
 love towards the Lord and nrigJdjorly love, and respect such, 
 love as their fundamental principle / wherfore since they 
 possessed in themselves this fundamental principle from the 
 Lord, they could not hut have perfect knowledge of all 
 things tJience derived. They believe also that all manliind at
 
 1120—1124.] GENESIS. 461 
 
 this day^ vjho love the Lord and their neighbor^ likewise 
 home the law written in themnelres^ and are accepted as good 
 citizens in all places throughout the earthy as they are in the 
 other life. 
 
 1122. I was furtlier infonned., that the men of the most 
 ancient church had the most delightful dreams., and likewise 
 visions., and thai tchat they signified was at the same time 
 insinuated into their minds. Hence came their 2>(iradis'iacat 
 representations^ and many other things of the like nature. 
 Thus the objects of the outward senses, such as terrestrial and 
 worldly things, were to them as nothing, nor did they per- 
 ceive any thing of delight in them, hut only in the things 
 which tJiey signified and represented: wherefore, vnhen they 
 saw terrestrial objects., they did not think at all about tliftn^ 
 hut only about those which they signified and repi'escnted ; 
 which to them were most delightful, being such things as 
 exist in heaven, by virtue whereof they saw the Lord hivn- 
 
 1123. / have discoursed with the third generation of the 
 most ancient church / who said, that in their time, during 
 their abode in the world, they expected the L^ord, who was 
 to save the whole race of mankind : and that it was then 
 u proverbial saying amongst them,, that the seed of tlie wo- 
 man should trample upon the serpents head. They fur- 
 ther said^ that from that time it was the greatest enjoyment 
 of their lives to have children, and their highest delight to 
 love their partners in the married state, for the sake of off- 
 spring, calling those delights the most full of enjoyment of all 
 others, oMd those enjoyments the most delightful of all otJiers. 
 They added, that their perception of these enjoyments and de- 
 lights 'Was received by influx from heaven, because the Lord was 
 to be born. 
 
 1124. Some of the posterity which li:vied immediately before 
 the fiood, {not of those who perished, bid of those who were 
 somewhat better,) were present vnth me. At first their infiux 
 was tolerably soft and insensible ; but it was given me to 
 perceive that they were inwardly wicked, and that thry in- 
 wardly acted in opposition to love. There exhaled from them 
 a fetid sphere like that of a dead body, so that the spirits who 
 were about me fied away. They imagined themselves to be so 
 subtle, that no one woxdd 'perceive what they thought. / dis- 
 coursed with them concerning the Lord, asHiig them whether 
 they expected him as their fathers did? They replied, that 
 they represented the Lord to themselves as an old man with a 
 gray beard, who was holy, and that by a connection icith him, 
 they should become holy, and in like manner bearded : hence 
 arose the superstitious notions concerning beards which prer 
 vailed amongst their posterity. They added, that now also th*y
 
 462 GENESIS, [Chap. x. 
 
 were able to adore him^ hut that they did it froin themselves. 
 An angel however approaching at that instant., they were not 
 able to endure his presence. 
 
 1125. It was also given me to discourse with those wJiO 
 were of the chwrch called Enos., spohen of in Genesis^ chap. iv. 
 26 : their influx was soft., and their speech unassuming. They 
 told me., that they live in charity with each other., and perform 
 offices of friendship to others who come amongst them ', but it 
 appeared., that their charity was the charity of friendship.'^ 
 They live in tranquillity., and., like good citizens., cause no dis- 
 turbance or molestation to any one. 
 
 1126. There appeared to me a narrow confined apartment., 
 and., the door being opened., there was presented a tall man., 
 clothed in raiment of intense whiteness. I wondered who he 
 was., till I was informed that a man clothed in white signified 
 those who were called Noah, or who were the first of the ancient 
 church., which was the church after the fiood ; and that they 
 were thus represented because they were few. 
 
 1127. It was granted one to converse with those, who., by the 
 ancient church., or fhe chxirch after the flood., were called Shem. 
 Their influx was soft., through the region of the head., into the 
 region of the breast towards the heart., but it did not extend to 
 the heart: by their influx it might be known what was their 
 nature and quality. 
 
 1128. There appeared a certain spirit veiled as it were 
 with a cloud., and around his face several wandering stars., 
 which signify falsities / a/nd I was informed., that such was 
 the posterity of the ancient church when it began to perish.^ 
 especially among those who instituted worship by sacrifices and 
 by images. 
 
 1129. An account of the antediluvians who perished^ will he 
 given at the end of this chapter. 
 
 CHAPTER X. 
 
 1. AND these are the generations of the sons of Noah ; 
 Phem, Ham, and Japlieth ; and unto them were sons born after 
 the flood. 
 
 2. Tlie sons of Japheth ; Gomer, and Magog, and Madaij 
 end Javaii, and Tubal, and Meschech, and Tiras. 
 
 • The author liere distinguiahes between genuine charity, and charity of friend 
 ship • ♦he trii'iitiing of thia distinction may be seen explained below, n. 1168.
 
 1125—1129.] GENESIS. 463" 
 
 3. And the sons of Gomer; Ashkenas, and Riphath, and 
 Togannah. 
 
 4. And the sons of Javan; Elishah, and Tarshish, Kittira, 
 and Dodanim. 
 
 5. From tliese were spread abroad the islands of the Gen- 
 tiles in their lands, every one according to his tongue, accord- 
 ing to their families, as to their nations. 
 
 6. And the sons of Ham : Gush, and Mizraira, and Phut, 
 and Canaan. 
 
 7. And the sons of Gush : Seba, and Havilah, and Sabtah, 
 and Raaraah, and Sal)teka. And the sons of Raamah : Sheba, 
 and Dedan. 
 
 8. And Gush 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 Ninn-od, mighty in hunting before Jehovah. 
 
 10. And the beginning of his kingdom was Babel, and 
 Erech, and Accad, and Galneh, in the land of Shinar. 
 
 11. And out of that land went forth Ashur, and built Nine- 
 veh, and the city of Rechoboth, and Galah, 
 
 12. And Resen between Nineveh and Galah ; the same is a 
 great city. 
 
 13. And Mizraim begat Ludim, and Anamim, and Leha- 
 bim, and Naphtuhim, 
 
 14. And Pathrusim, and Gasluhim, (of whom came forth 
 Philisthim,) and Caphtorim. 
 
 15. And Ganaan begat Sidon his first-born, and Heth, 
 
 16. And the Jebusite, and the Amorite, and the Girgasite, 
 
 17. And the Hivite, and the Arkite, and the Sinite, 
 
 18. And the Arvadite, and the Zemorite, and the Hama- 
 thite. And afterwards were the families of the Ganaanites 
 spread abroad. 
 
 19. And the border of the Ganaanites was from Sidon, in 
 coming to Gerar, unto Azzah, in coming to Sodom, and Gomor- 
 rah, and Admah, and Zeboim, even unto Lasha. 
 
 20. These are the sons of Ham, according to their fam- 
 ilies, according to their tongues, in their countries, in their na- 
 tions. 
 
 21. And there were born also unto Shem : he is the fathei 
 of all the sons of Heber ; the elder brother of Japheth. 
 
 22. The sous of Shem : Elam, and Ashur, and Arphaxad, 
 and Lud, and Aram. 
 
 23. And the sons of Aram : Uz, and Hul, and Gether, and 
 Mash. 
 
 24. And Arphaxad begat Shelah ; and Shelah begat Heber. 
 
 25. And unto Heber were born two sons : the name of the 
 one was Peleg, for in his days was tae earth divided ; and the 
 name of his brother was Joktan.
 
 464 GENESIS. L<^hap. x. 
 
 26. And Joktan begat Alniodad, and Shelaph, and Hazar- 
 maveth, and Jerab, 
 
 27. And Hadoram, and Uzal, and Diklab, 
 
 28. And Obal, and Abimael, and Shebah, 
 
 29. And Opbir, and Havilah, and Jobab. All tliese were 
 the sons of Joktan. 
 
 30. And their dwelling was from Mesha, in coming unto 
 Sephar, a mountain of the East. 
 
 31. These are the sons of Shem, according their families, 
 according to their tongues, in their countries, according to their 
 nations. 
 
 32. These are the families of the sons of Noah, according to 
 their generations, in their nations ; and fiom these were spread 
 abroad all the nations in the earth after the flood. 
 
 THE CONTENTS 
 
 1130. THE subject treated of throughout this whole chapter, 
 i8 the ancient church and its prujiagatioii, verse 1. 
 
 1131. They who maintained external worship corresponding 
 to internal, are the sons of Japheth, verse 2. And they who 
 maintained external worship more remote from internal, are 
 the sons of Gomer and Javan, verses 3 and 4. They who 
 maintained worship still more remote, are the islands of the 
 Gentiles, verse 5. 
 
 1132. They who cultivated knowledges, scientifics, and 
 rituals, and se])arated them from things internal, are the sons 
 of Ham, verse 6. They who cultivated the knowledges of spir- 
 itual things, are the sons of Gush ; and they who cultivated 
 the knowledges of celestial things, are the sons of liaamah, 
 verse 7. 
 
 1133. The subject next treated of is concerning those who 
 maintained external worship, whilst interior evils and falses had 
 possession within. Nimrod is such worship, verses 8, 9. The 
 evils in such worship are described, verse 10. The falses therein 
 are described, verses 11, 12. 
 
 1134. Next concerning those who form to themselves new 
 kinds of worshij), out of things scientifical, by means of reason- 
 ings, verses 13, 14. And of those who make a mere science of 
 the knowledges of faith, verse 14. 
 
 1135. Concerning external worship without internal, which
 
 1130—1110.] GENESIS. 4d5 
 
 is Caiiasu;, and coiiceriiing the (lerivati()ns of tliat worebip, 
 verses 15 — 18. (/Oiicernino; its extension, verses 19, 20. 
 
 1136. Concerning internal worship, which is Shem, and its 
 extension, even to another ancient chnrch, verse 21. Con- 
 cerning internal worship and its derivations, which, as being 
 grounded in charitv, have relation to wisdom, intelligence, 
 science, and knowledges; which things are signified by the na- 
 tions mentioned, verses 22, 23, 24. 
 
 1137. Concerning a cei'tain chnrch, which existed in Syria, 
 instituted by Heber, which may be called another ancient 
 church. Tlie internal worship of this church is Peleg, the ex- 
 ternal is Joktan, verse 25. Its rituals are the nations which 
 are named, verses 26 — 29. The extension of this church is 
 described, verse 30. 
 
 1138. That there were divers kinds of worship in the an- 
 cient church, according to the genius, or temper, of each nation, 
 verses 31, 32. 
 
 THE INTERNAL SENSE. 
 
 1139. IT was before observed, that there are four different 
 styles in the Word. The first is that of the most ancient 
 church, which is such as is used from the first cliapter of 
 Genesis to this chapter. The second is liistorical, such as is 
 used in the following V)ooks of Moses, and in the other histor- 
 ical books. The third is pro[)hetical. The fourth is a middle 
 style between the prophetical and that of common discourse. 
 Concerning these styles, see n. 66. 
 
 1140. In this chapter and in the following, even to the 
 account of Heber, the most ancient style is continued ; but 
 it here becomes a middle style between the style which con- 
 sists of relations consti'ucted in the historical foi-m merely, and 
 the style wiiich consists of true historical relations. For l»y 
 Noah, and his sons, Shem, Plain, and Japhetii, and Canaan, 
 nothing else was or is meant, than the ancient church, ab- 
 stractedly, as to its worship. By Shem is meant internal wor- 
 ship; by Japheth, corresponding external worship; by Ham, 
 internal worship corrupted ; by Canaan, external worship sepa- 
 rate from internal. Such persons never had any existence, but 
 those kinds of worship had such names given thein. l)ecanse all 
 >ther different kinds, or all specific differences, might be re- 
 duced to those as fundamentals. By Noah, then, nothing else 
 was meant but the ancient church in general, comprehending,
 
 ^66 GENESIS [Chap. x. 
 
 as a parent, all the rest. But by the names in this chapter, ex- 
 clusive of Heber and his posterity, are meant so many nations ; 
 and there actually were so many nations that constituted the 
 ancient church ; which church was spread far and wide around 
 the land of Canaan. 
 
 1141. They who are here named as the sons of Japheth, 
 were all such as maintained external worship corresponding 
 with internal; that is, who lived in simplicity, in friendship, 
 and in charity, and were acquainted with no other doctrinals but 
 external rites. They who are named as the sons of Ham, were 
 such as maintained a corrupt internal worship. They who are 
 called the sons of Canaan, were such as maintained external 
 worship separate from internal. They who are called the sons 
 of Shem, were internal men, and worshipped the Lord and loved 
 their neighbor ; whose church was nearly such as our true Chris- 
 tian church. 
 
 1142. What was the particular specific quality of these 
 churches, is not mentioned in this chapter, for they are only re- 
 counted as to their names ; but it appears from the writings of 
 the prophets, where the nam.es of these nations very commonly 
 occur, and constantly with the same signification as here; though 
 they sometimes are mentioned in their genuine sense, and at 
 other times in an opposite sense. 
 
 1143. Although these were the names of certain nations 
 which constituted the ancient church, still, in the internal 
 sense, they signify things, viz., different kinds of worship. 
 Names, countries, nations, and the like, are not at all known 
 in heaven, nor have the heavenly inhabitants any idea of such 
 things, but of the realities signified thereby. It is by virtue of 
 the internal sense that the Word of the Lord lives, this sense 
 being like the soul, of which the external sense is as it were 
 the body. The case with tiie Word is like that of man : when 
 his body dies, his soul lives, and when the soul lives he is no 
 longer acquainted with the things that relate to the body : thus 
 when he enters the society of angels, lie knows not what the 
 Word is in its literal sense, but only wiuit it is in its soul. 
 Such was the man of the most ancient church : were one of 
 them living at this day on earth, and were he to read the 
 Word, he would not at all remain in the sense of the letter, 
 but it would be to him as if he did not see it ; he would per- 
 ceive only the internal abstracted from the letter, and this in 
 such a manner as if the letter had no existence ; thus he would 
 dwell in the life or soul of the Word. The case is the same 
 with every part of the Word, even with the historical parts, the 
 particulars recorded in which actually occurred just as they are 
 related ; notwithstanding which they do not contain the minutest 
 word, which does not, in the internal sense, involve arcana, 
 which never become apparent to those who keep their attention
 
 1141—1148.] GENESIS. 467 
 
 fixed only on the historical context. Thus in this chapter, by the 
 names mentioned in the literal or historical sense, are signified 
 the people who constituted the ancient church, but in the internal 
 sense are meant the doctrinals of those people. 
 
 1144. Verse 1. And these are the generationxs of the sons of 
 Noah : Shem^ Ham^ and Japheth : and unto them were sons horn 
 after the flood. These are the generations of the sons of Noah, 
 signifies the derivations of the doctrines and worship of the 
 ancient church, which, in general, is Noah : Shem, Ham, and 
 Japheth, have the same signification here as above : Shem sig- 
 nifies true internal worship ; Ham signifies corrupt internal 
 worship ; Japheth signifies external worship corresponding with 
 internal : by sons being born to them are signified doctrinals 
 thence derived : after the flood, signifies from the time that this 
 new church existed. 
 
 1145. That by the generations of the sons of Noah are sig- 
 nified the derivations of the doctrinals and worship of the 
 ancient church, which in general is Noah, appears from the 
 «ignification oi^ generations or nativities, spoken of above. 
 Generations, in the external or literal sense, are descents of on© 
 person from another, as is commonly known ; but in the inter- 
 nal sense, they all have relation to things celestial and s])iritual, 
 or to such as belong to charity and faith. Consequently gen- 
 erations, in this passage, have relation to the things of the 
 church, and therefore to doctrinals, as will better appear from 
 what follows. 
 
 1146. That Shem, Plam, and Japheth, have the same sig- 
 nification here as above, viz., that Shem signifies true internal 
 worship. Ham corrupt internal worship, and Japheth external 
 worship corresponding with internal, appears from what was 
 said above concerning them ; where it was not only shown that 
 Shem, Ham, and Japheth, signify those kinds of worship, but 
 also what is meant by true internal worship, or Shem ; what by 
 corrupt internal worship, or Ham ; and likewise what by exter- 
 nal worship corresponding with internal, or Japheth ; wherefore 
 it is needless to dwell longer on the subject. 
 
 1147. That by sons being born unto them are signified doc- 
 trinals thence derived, appears from tlie signification of sons 
 in the internal sense, as denoting the truths of faith, and also 
 falses ; consequentl}' doctrinals, by which are signified both 
 truths and falses, for such are the doctrinals of churches ; that 
 sons have this signification, may be seen above, n. 264, 489, 
 491, 533. 
 
 1148. That after the flood signifies from the time that this 
 new church existed, appears in like manner from what was 
 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 is to be observed, that the church before-
 
 i68 GEXESIS. [Chap, x 
 
 the flood is called tlie most ancient church, but the church 
 after the flood is called the ancient church. 
 
 114-0. Yerse 2. The sons of JaplietJi : Gomei\ and Magog ^ 
 and Madai^ Javan, and Tuhal^ and Meshcch^ and Tiras. The 
 sons of Japheth siojnifv those who maintained external worship 
 corresponding with internal : Gomer, Magog, Madai, Javan, 
 Tul)al, Meshech, and Tiras, were so many several nations who 
 maintained such worship ; by which nations, in the internal 
 sense, are signified so manj' several doctrinals, which were the 
 same as rituals, which they observed as holy. 
 
 1150. That the sons of Japheth signify those who main- 
 tained external worship corresponding with internal, was said 
 above. External worship is said to correspond with internal, 
 when its essential principle is contained within it. The essen- 
 tial of worship is adoration of the Lord from the heart : this 
 cannot exist, unless the heart be principled in charity or neigh- 
 borly love ; for the Lord is present in charity or neighborly 
 love, and may then be adored from the heart : thus adoration 
 is from the Lord, fur the Lord gives all ability and all essence 
 {omne posse et omne esse) in adoration. Hence it follows, that 
 the quality of adoration or worship is according to the quality 
 of the charity in which the man is principled. All worship is 
 adoration, because, to be worship, adoration of the Lord must 
 be in it. The sons of Japheth, or the nations and people who 
 were called the sons of Japheth, lived among each other in 
 mutual charity, in friendship, in civility, and in simplicity, 
 wherefore also the Lord was present in their worship ; for when 
 the Lord is present in external worship, then internal worship 
 is contained within it, or it is external worship corresponding 
 with internal. There were many nations of old, as there are 
 some at this day, who place worship in externals, and do not 
 know what internal things mean, or who, if they know, do 
 not think about such things : if such acknowledge the Lord, 
 and love their neighbor, the Lord is in their worship, and 
 they are the sons of Japheth ; but if they deny the Lord, and 
 love only themselves, and are unconcerned about their neigh- 
 bor, particularly if they hear hatred towards him, their wor- 
 ship is then external separate from internal, and they are the 
 sons of Canaan, or Canaanites. 
 
 1151. That Gomer, Magog, Madai, Javan, Tubal, Meshech, 
 and Tiras, were so many several nations, who were principled 
 in such worship, and that by them, in the internal sense, are 
 signified so many doctrinals, which were the same as rituals, 
 which they observed as holy, appears manifestly from the 
 AVord, where mention is made contimially of those nations ; for 
 hy them, wherever they occur, is signified external worship; 
 sometimes external worship corres])onding with internal ; some- 
 times opposite to it : the i-eason of their opposite signification is,
 
 1149—1151.] GENESIS. 46ir 
 
 because a. I tie Churches, wherever they were planted, in pro 
 cess of time became changed, till at length their state was 
 opposite to that at their lirst establislnnent. That the nations 
 here mentioned signit'y nothing else but external worship, con- 
 sequently the docti-inals received among them, which were 
 ritual observances, may appeal-, as just observed, from other 
 parts of the Word, especially from the ])rophets. Concerning 
 Magog, Meshech, Tubal, and Gomer, it is thus written in 
 x^zekiel : " Son of man, set thy face against Gog^ the land of 
 Magog the chief ])rince of Meshech and Tulxil ' and prophesy 
 against h...i, and say, Thus saith the Lord Jehovih : Behold, 1 
 am against thee, O Gog^ the chief \)Y\n<iQ oi Meshech and Tubal ^ 
 and 1 will bring thee back, and will put hooks in thy jaws, and 
 will bring thee forth, and all thine army, horses, and horsemen,, 
 all of them completely equipped, a great congregation, with 
 buckler and shield, all of them handling swords ; Pei'sia, Cush^ 
 and Phut, with them, all of them with shield and helmet; 
 Gov%ei\ and all his bands ; the house oi Togannah^ the sides of 
 the north, and all his bands ; and many people with thee. In 
 the latter years thou shalt come upon the land that is brought 
 hack from the sword, gathered from many people, uj)on the 
 mountains of Israel, which were made a waste," (xxxviii. 2 to 
 o, 8.) This chapter treats throughout concerning the church, 
 as having become perverted, till at length it placed all worship 
 in externals, and in ritual observances, to the extinction of char- 
 ity ; v.'hich charity is signified by the mountains of Israel. 
 Gog, and the land of Magog, the chief prince of Meshech and 
 of Tubal, signifies worship in externals. Any one may see 
 that the subject here treated of is not Gog and Magog ; the 
 Word of the Lord does not treat of worldly things, but in- 
 volves in it things divine. Again, in the same j^ropliet : " Pi'o- 
 phesy against Gog^ and say, Thus saith the Lord Jehovih ; 
 Behold, I am against thee, O Gog^ the chief prince of Jfeshech 
 and Tubal j and I will bring thee back, and leave but a sixth 
 part of thee, and will cause thee to come up from the sides of 
 the north, and will bring thee upon the mountains of Israel. 
 Thou shalt fall upon the mountains of Israel, thou, and all thy 
 bands, and the people that is with thee," (xxxix. 1, 2, 4.) This 
 chai)ter also treats throughout of external worshi}) separate from 
 internal, and become idolatrous, which is here signified by 
 Gog, Meshech, and Tubal; by whom also are meant the doc 
 trinals which such conceive, and which they afterwards confirm 
 by the literal sense of the Word, and so falsify truths, and 
 destroy internal worship ; for, as was observed, those nations 
 have also an opposite signification. So in John : " When the 
 thousand years are expired, Satan shall be loosed out of his 
 prison, and shall go out to deceive the nations, which are in the 
 tour corners of the earth, Gog and Magog^ to gather them toge
 
 470 GENESIS. [Chap, x 
 
 ther to battl' ; — they went up on the plain of the earth, and 
 compassed the camp of the saints about, and the beJoved city," 
 (Rev. XX. T, 8, 9 ;) where Gog and Magug have a like significa- 
 tion as above. External worship separate from internal, that is, 
 separate from love towards the Lord, and from neighborly 
 lovfi, is merely idolatrous, and encompasses the camp of the 
 saints and the beloved city. Concerning Meshech and Tubal it 
 is thus written in Ezekiel : " There is Meshech and TahaU and 
 all her multitude : her graves are around about him : all of 
 them uncircumcised, slain with the sword, because they caused 
 their terror in the land uf the living," (xxxii. 26 ;) speaking of 
 Egypt, or things of science, by which such are desirous to 
 explore spiritual things ; Meshech and Tubal signify doctrinals, 
 which are ritual observances, and which are called uncircum- 
 cised when uninfluenced by love : hence the}' are said to be 
 slain with the sword, and to be a terror in the land of the living. 
 Concerning Javan it is thus written in Joel : " The sons of 
 Judah, and the sons of Jerusalem, ye have sold to the sons 
 of the Javanites^ that ye may remove them far from otf their 
 border,""" (iii. 6 ;) the sons of Judah signify the celestial things 
 of faith, and the sons of Jerusalem the spiritual things of faith, 
 consequently things internal : the sons of the Javanite signify 
 worship in externals separate from what is internal : and be- 
 cause such worship is so far removed from what is internal, 
 therefore it is said, that they removed them far from their 
 border. 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 see glory. And I will set a 
 sign among them, and will send those that escape of them to 
 the nations, Tarshish^ Phut, and Lud, that draw the bow, Tiihal 
 and Javan^ the isles afar oti", that have not heard my fame, 
 neither have seen my glory : and they shall declare my glory 
 amongst the Gentiles," (Ixvi. 18, 19 ;) speaking of the Lord's 
 kingdom, and of His advent : Tubal and Javan denote those 
 who are principled in external M'orship corresponding with in- 
 ternal, who were to be instructed concerning things internal. 
 
 ]152. Verses 3, 4. Andthe sons of Gomer : Ashkenas^and 
 liiphath^ and Togarmah. And the sons of Jicvan : Elisliah^ 
 and Tarshish^ Kltthti^ and Dodanini. By the sons of Gomer 
 are also signified thos'e who maintained external worship, but 
 derived from that which prevailed in the nation called Gomer. 
 Ashkenas, Riphath, and Togarmah, were so many several na- 
 tions, amongst which such woiship prevailed; and by them also 
 are signified so many several doctrinals, which respected ritual 
 observances, derived fi-om such external worship as prevailed 
 with Gomer. By the sons of Javan are signified others still, 
 who maintained external worship derived from the worshi}^- 
 which prevailed in the nation called Javan. Elishah, Tarshish,
 
 1152, 1153.J GENESIS. 471 
 
 Kittim, and Dodaniiii, were so many nations amongst which 
 such worshij) prevailed ; and by them are also si^-nified so many 
 several doctrinals, wiiich respected ritual observances, derived 
 from snch external worship as prevailed with Javan. 
 
 1153. That by the sons of Gomer are also signified those 
 who maintained external worship, but derived from that which 
 prevailed with the nation called Gomer, appears from what was 
 said and shown above concerning the signification of sons ; and 
 also from this circumstance, that Gomer was one of those na- 
 tions which maintained external worship corresponding with 
 internal. Seven nations which maintained such worship, are 
 named in the foregoing verse ; and here again seven nations are 
 named, which are called the sons of Gomer and Javan : but 
 what was the specific difference between one and the other 
 cannot be explained, since nothing respecting them is here 
 mentioned beyond their names. The differences, however, may 
 appear from the prophets, where the various specific kinds of 
 worship are treated of. In general, all the differences of exter- 
 nal worship, as also of internal, are to be estimated according 
 to the adoration of the Lord included within them ; and the 
 adoration is to be estimated according to the love towards the 
 Lord and neighborly love included in it ; for the Lord is 
 present in love, and thus in worship ; the differences of which, 
 among the nations here named, were hereby determined. That 
 it may yet more cle, rh" appear how the difterences of worship 
 are circumstanced, and how they were circumstanced amongst 
 the various nations in the ancient church, it is to be observed, 
 that all true worship consists in adoration of the Lord in humil- 
 iation, and humiliation in man's acknowledgment that in himself 
 there is nothing alive and nothing good, but that in himself 
 all is dead, yea, like a carcass ; and in the further acknowledg- 
 ment, that every thing that lives and is good is from the Lord. 
 The more a man is in such acknowledgment, not with the lips 
 only, but with the heart, so much the more is he in humiliation, 
 consequently so much the more in adoration, that is, in true 
 worship, and so much the more in love and charity, and so 
 much the more in happiness ; the one being in the other, as 
 things joined together and inseparable. Hence it may appear 
 what are the differences of worship, with their respective quali- 
 ties. They who are here named, and called the sons of Gomer 
 and Javan, are they who maintained external worship corre- 
 sponding with internal, but such as was somewhat more remote 
 than that of those wl.o are named in the preceding verse, 
 whence they are called their sons. The generations successively 
 descending, or derivations, here proceed from what is interior 
 to what is exterior. The more sensual man becomes, so much 
 the more is he exterior, consequently, so much the more is he 
 removed from the true worship of the Lord ; his worship par
 
 172 GENESIS. [Chap. x. 
 
 ^akes more of the world, tlie body, and the earth, and less of 
 the spirit, consequently is more remote. These who are called 
 the sons of Gomar and Javan, as being more sensual, placed 
 worjfhip in externals more than they who are described as their 
 parents and uncles, wherefore here they constitute another class. 
 
 1154:. That Ashkenas, Riphath, and Togarmah, were so 
 many several nations, which cultivated such worship, and that 
 by them are signified so many several doctrinals, which res})ected 
 ritual observances, derived from the external worship prevailing- 
 with Gomer, appeai-s from the prophetic writings, where the 
 same nations are also mentioned ; and by them are signiiied 
 doctrinals, or rituals, in both senses, sometimes in the genuine- 
 sense, sometimes in the opposite, as is usual with the prophets.. 
 Thus Ashkenas is spoken of in Jeremiah : " Lift up a standard 
 in the land, sound the trumpet among the nations, consecrate- 
 the nations against her, cause to hear against her the kingdoms 
 of Ararath, Minni and AshJcenas^'''' (li. 27;) speaking of the- 
 destruction of Babel ; where Ashkenas denotes idolatrous wor 
 ship, or external worship separate from internal, which destroyed 
 Babel ; in j)articular, it denotes false doctrinals. Thus in th«- 
 opposite sense Togarmah is mentioned in Ezekiel : " Javan, 
 Tubal, and Meshech, tiiese were thy merchants; they traded 
 with the soul of man, and with vessels of brass, in thy market. 
 They of the house of Togarmah traded in thy fairs with horses,. 
 and horsemen, and mules," (xxvii. 13, 14;) speaking of Tyre, 
 whereby were represented those who possessed the knowledges, 
 of things celestial and spiritual : Javan, Tubal, and Meshech, 
 signify, as above, various representative or corresponding rites; 
 Togarmah has a like signification ; the external rites of the for- 
 mer nations have respect to things celestial, but of the latter, or 
 Togarmah, to things spiritual, as appears from the signitication 
 of the things with wiiich they traded : here Togarmah is used 
 in a genuine sense. Again, in the same prophet: " Gomer and 
 all his bands, the house of Togarmah ', the sides of the north 
 with all their bands," (xxxviii. 6 ;) denoting perverted doctrinals, 
 which are also the sides of the north : here it is used in an op- 
 posite sense. 
 
 1155. That by the sons of Javan are signified others still, 
 who cultivated external worship derived from the worship wliich 
 ])revailed in the nation called Javan, may appear in like manner 
 from the writings of the j)rophets, where they occur as part of a 
 Beries in which tilings themselves are mentioned [as well as 
 these names], and in which they bear their proper signification, 
 just as the things do. The reason why the sons of Gomer and 
 of Javan are alone mentioned, and not the sons of the other 
 five who are named in the second verse, is, because the sons of 
 the one have relation to the class of things spiritual, and the 
 Bons of the other to the class of things celestial. That the son*
 
 .13 54—1156.] GENESIS. 473 
 
 of Gomer have relation to the class of things spiritual, appears 
 from the jmssag'es in the prophets just aljove quoted; and that 
 the sons of Javan have rehition to the class t»f thinojs celestial, 
 will appear from what follows. The class of things s})iritual is 
 distinguished from the class of things celestial by this ; that the 
 former regard the truths of faith, and the latter the goods of 
 faith, which relate to charity. Although these distinctions are, 
 in the world, entirely unknown, yet in heaven the}^ are most per- 
 fectly known, not only as to the differences in general, but also 
 as to the differences in particular; for in heaven thei'e is not the 
 least assignable difference, but what is distinguished by the most 
 orderly arrangement. In the world it is barely known that dif- 
 fei'ent kinds of worship exist, and nothing more of them is known 
 than differences in externals ; but in heaven, the exact differ- 
 ences, which are innumerable, ap[)ear to the life, and ai'e seen, 
 in fact, as to their (pialities in internals. 
 
 1150. That Elishah, Tarshish, Kittim, and Dodaiiim, were 
 BO many several nations which cultivated such worshi]j, and 
 that 1)y them are signiiied so many doctrinals of the nature of 
 rituals, derived from the external worship prevailing with Javan, 
 may appear from the following })assages in the prophets. Con- 
 cerning Elishah it is thus written in Ezekiel : "Fine linen, with 
 broidered work from Egypt, was that which thou spreadest 
 forth, to be thy ensign : blue and purple from the isles of 
 Elishah was thy covering," (xxvii. 7 ;) speaking of Tyre, whereby 
 are signiiied those who possess celestial and spiritual riches, or 
 knowledges : broidered work from Egypt denotes scientiiics, 
 and consequently I'ituals representative of things spiritual : blue 
 and purple from the isles of Elishah denote rituals correspond- 
 ing with internal worship, consequently those representative of 
 things celestial. Here they are mentioned in a genuine sense. 
 Concerning Tarshish it is thus written in Isaiah : '"' I will send 
 those that escape of them to the nations, to Tarshish^ Phut, 
 and Lud, that draw the bow, to Tuhal and Javan^ the isles afar 
 off," (Ixvi. 19.) Again, in the same prophet : " Howl, ye ships 
 of Tarshish^ because Tyre is laid waste, so that there is no 
 house for entering in ; from the land oi Kittim^ this is manifest 
 to them," (xxiii. 1 :) concerning Tarshish, see also Isaiah Ix. 9 ; 
 Jer. X. 9 ; Ezek. xxvii. 12 ; Psalms xlviii. 7 ; where it is men- 
 tioned to signify rituals or doctrinals. Concerning Kittim it is 
 thns written in Jeremiah : " Pass to the isle of Ivitthn and see ; 
 and to Arabia, and consider well, whether there be such a thing," 
 (ii. 10.) And in Isaiah : ''And he said. Thou shalt no more 
 rejoice, O thou oppressed virgin, daughter of Zidon ; arise, pass 
 over to KHtim, ; there also thou shalt have no rest," (xxiii. 12 ;) 
 where Kittim denotes rituals. So in Ezekiel: "Of the oaks of 
 Bashan have they made tiiy oars, — they have made thy beam of 
 ivory from the isles o'i Kittivi^'''' (xxvii. 6;) speaking of Tyre :
 
 474 GENESIS. [Chap. x. 
 
 the beam of a ship from the isles of Kittim denotes llie externals 
 of worship, consequently rituals, Avhich respect the class ot 
 things celestial. So in Moses : " Ships shall come from the 
 Q.oii'S,to^ Kittim^ and sliall afflict Ashur, and shall afflict Heber," 
 (Numb. xxiv. 24 ;) denoting also external worship or rituals. 
 Ilence it may appear, that by all these names, in an internal 
 sense, are signified things, which things are arranged in theii 
 series. 
 
 1157. Verse 5. From these were spread abroad the islandi 
 of the Gentiles in their lands, every one according to his tongue, 
 according to their families, as to their nations. By these were 
 spread abroad the islands of the Gentiles, signifies that the dif- 
 ferent kinds of worship prevailing in many nations had their 
 rise from these ; islands are particular tracts, consequently par- 
 ticular kinds of worship, which were still more remote ; lands 
 signify the common or general principles or parts thereof: every 
 one according to his tongue, according to their families, as to 
 their nations, signifies that those kinds of worship were accord- 
 ing to the genius of each : according to his tongue, is according 
 to the opinion of each ; according to their families, is according 
 to their probity or uprightness ; as to their nations, means as 
 to both opinion and probity in general. 
 
 1158. "From these were spread abroad the islands of the 
 Gentiles in their lands." — That by these words is signified that 
 the different kinds of worship prevailing in many nations had 
 their rise from these ; and that islands are particular tracts, 
 consequently particular kinds of worship, still more remote, 
 and that lands signify the common general principles or parts 
 thereof, appears from the signification of islands in the Word. 
 The subject heretofore treated of is concerning those who cul- 
 tivated external worship corresponding with internal. By the 
 seven sons of Japheth are signified those who approached nearer 
 to true internal worship ; by the seven sons of Gomer, and at 
 t!ie same time of Javan, are signified those who were more 
 i-emote from true internal worship ; and by the islands of the 
 Gentiles are signified those who were still more remote, and, 
 jjruperly, those who lived one amongst another in mutual 
 charity, but still in ignorance, not knowing any thing concern- 
 ing the Lord, concerning the doctrinals of faith belonging to 
 the church, and concerning internal worship, but who yet cul- 
 tivated a sort of external worship, which they religiously ob- 
 served : such are called islands in the Word ; wherefore by 
 islands are signified, in an internal sense, such kinds of worship 
 as arc more remote from true internal worship. They who are 
 in the internal sense of the Word, as the angels are, do not 
 think of islands, for they have no longer any idea of such 
 places, but instead of them they have a perception of more 
 remote worship, such as prevails amongst the Gentiles that are
 
 1157, 1158.] GENESIS. 475 
 
 without the church. In like manner, also, by islands, they 
 have a perception of those things within the churcli itseli', 
 which are somewhat more remote from charity ; such as the 
 intercourses of friendship and civility : friendship is not charity, 
 still less is civility charity, but they are degrees beneath charity ; 
 being however more and more sincere, in proportion as they 
 are more and more grounded in charity. That such things are 
 signified by islands, may appear from the following passages in 
 the Word : " Keep silence before me, islands^ and let the 
 people renew their strength ; let them come near. — The islands 
 saw, and feared, the ends of the earth trembled, drew near, 
 and came," (Isaiah xli. 1, 5 ;) w^here islands denote the upright 
 Gentiles out of the church, who have religiously observed their 
 external worship : the last boundaries, where the church is, are 
 called the ends of the earth. Again, in the same prophet: 
 " He shall not fail nor be discouraged, till he set judgment in 
 the earth, and the islands wait for his law. — Sing unto Jehovah 
 a new song, his praise from the end c^f the earth, ye that go 
 down to the sea, and the fulness thereof, the islands and the 
 inhabitants thereof. — They shall give glory to Jehovah, and 
 shall show his praise in the islands^'''' (xlii. 4, 10, 12 ;) islands 
 here also signify the Gentiles out of the church, who have 
 lived in ignorance, simplicity, and j^robity. Again, in the 
 same prophet: "Listen, islands, ivAto me, and hearken ye 
 ])eople from afar^'' (xlix. 1 ;) denoting, in like manner, those 
 Gentiles who were more remote from the worship of the Lord, 
 and from the knowledges of faith, wherefore it is '&dk^from afar. 
 Again, in the same prophet : " The islands shall hope in me, 
 and on mine arm shall they trust," (li. 5 ;) denoting the same 
 Gentiles ; and because they live in probity, therefore it is said, 
 '' They shall hope in me, and on mine arm shall they trust." 
 So in Jeremiah: "Hear the word of Jehovah, O ye nations, 
 and declare it in the islands afar off" (xxxi. 10 ;) denoting the 
 same. So in Zephaniah : " Jehovah will be terrible unto them, 
 for He will famish all the goods of the earth ; and they shall 
 bow themselves down, every one from his place, all the islands 
 of the Gentiles^'' (ii. 11 ;) the islands of the Gentiles signify 
 the nations more remote from the knowledges of faith. So in 
 David : " Jehovah reigneth, let the earth rejoice, let the many 
 islands be glad thereof; clouds and darkness are round about 
 him," (Psalm xcvii. 1, 2;) denoting the same Gentiles: their 
 ignorance is here expressed representatively by clouds and dark- 
 ness, but whereas they are principled in simplicity and probity, 
 it is said, " round about him." Since by islands are signified 
 things more remote, therefore also Tarshish, Phut, Lud, Tubal, 
 and Javan, by whom are signified dift'erent kinds of external 
 worship, are called islands, (Isaiah Ixvi. 19 :) Kittim, likewise, 
 is 80 called, (Jerem. ii, 10 ; Ezek. xxvii. 6.) Islands, also,
 
 i76 GENESIS. [Chap x. 
 
 when thej are opposed to earth or mountahis, signify the trutlis 
 of faith by reason of their being in tlie sea; thus they signify 
 doctrinals, which respect ritnal observances.* 
 
 1159. ''Every one according to his tongue, according to 
 their families, as to tlieir nations." — That these words signify, 
 according to the genius or disposition of each ; that according 
 to his tongue means, according to the opinion of each ; that 
 according to their families means, according to the probity 
 of each ; that as to their nations means, as to both ojjinion 
 and probity, in general ; may appear from the signiiication 
 ■of a tongue, and of families, and nations, as mentioned in the 
 Word ; concerning which, by the divine mercy of the Lord, 
 more will be said elsewhere. The ground and reason why 
 tongues, or languages, in an internal sense, signify opinions, 
 and consequently princii)les and persuasions, is, because the cor- 
 respondence of the tongue or language with the intellectual 
 part of man, or with his thought, is like that of the effect with 
 its cause ; such also is the influx of man's thoughts into the 
 motions of the tongue in discourse, and such also is the influx 
 of heaven ; concerning which, by the divine mercy of the Lord, 
 some experimental testimony will be given hereafter. That 
 families, in an internal sense, signify probity, and also charity 
 and love, is a truth grounded in this circumstance, that all 
 thiniis relatino; to mutual love are regarded in the heavens as 
 consanguinities and relationships, consequently as families ; con- 
 cerning which, see n. 685 ; wherefore, in the Word, such 
 things as relate to love and charity are expressed by houses, and 
 also by families, though we will not stay to prove it at present. 
 That a house is used according to such signification, may be 
 seen, n. 710. That nations signify bi)th opinion and probity in 
 general, appears from the signiflcation of a nation or nations in 
 the Word. Nations, in a good sense, signify things new i-elat- 
 ing to will and understanding, consequently the good things 
 of love and the truths of faith ; but in an opposite sense, they 
 signify evils and falses. The case is similar in respect to the 
 signification of houses, families, and tongues, as might be 
 proved by many passages from the Word. The reason of their 
 having this signiflcation, is, because the most ancient church 
 was, distinguished into houses, into families, and into nations • 
 the husband and wife, with their children, their men-servants, 
 and maid-servants, constituted a iiouse ; several houses, which, 
 in relationship, were not far distant from each other, constituted 
 a family ; and several families constituted a nation : hence, 
 nations signifled in one complex all the families together : the 
 
 * The above paragrapli will be better understood, when the reader is apprised, 
 that, in Scripture language, every country is called an in/and, which is approached, 
 from Jndea, by crossing the sea, without regard to whether it is entirely surroundeti 
 by the sea or not. — Ji'd.
 
 1159—1162.] GENESIS. 477 
 
 case is eimilar in heaven, but there all things are regarded 
 according to love and faith towards the Lord ; see n. t)85. 
 Hence then comes the signification of nations in an internal 
 sense, as being a general term comprising both what relates to 
 tlie will and to the understanding, or, what amounts to the 
 same, both the things wliich belong to love and the things which 
 belong to faith, respectively considered as to the families and 
 houses whereof they are formed ; see on this subject what wab 
 said above, n. 470, 471, 483. Hence it appears, that nations 
 signify both 0])inion and probity in general ; and that each 
 according to his tongue, according to their families, as to inoir 
 nations, signifies the genius of every man, family, and nation, 
 to which worship was derived from the ancient church. 
 
 1160. Verse 6. And the sons of Ham : Cush^and Mizraim^ 
 and I'hut^ and Canaan. By Ham is here signified, as before, 
 faith separate from charity : by the sons of Ham are signified 
 the oft'spring of such separate faith : Cush, Mizraim, Phut, and 
 Canaan, were so many nations, by which, in an internal sense, 
 are signified knowledges, sciences, and modes of worship, which 
 belong to faith separate from charity. 
 
 1161. That by Ham is signified faith separate from charity, 
 appears from what was said and shown concerning him in the 
 foregoing chapter. 
 
 1162. Hence it follows, that by the sons of Ham are sig- 
 nified the things which belong to such separate faith. In 
 order to know what is meant by Ham, and thence what by the 
 sons of Ham, it must first be known what faitli separate from 
 charity is. Faith separate from charity is no faith ; and wdiere 
 there is no faith, there is no worship), neither internal nor ex- 
 ternal ; or if there be any worship, it is corrupt ; wherefore, by 
 Ham, in like manner, is signified internal worship corrupted. 
 It is a false notion to suppose, that faith consists in the mere 
 science or knowledge of things celestial and spiritual separate 
 from ciiarity ; for sometimes the very worst of men are most 
 eminently distinguished for such science, who live in continual 
 habits of hatred, revenge, and adultery, consequently who are 
 infernal, and after the life of the body become devils. Hence 
 it may appear that science is not faith. But faith is an acknowl- 
 edgment of the things that belong to faith ; and acknowledgment, 
 is by no means external, but internal, and is the operation of 
 the Lord alone, by charity, in man : acknowledgment belongs 
 not to the lips, but to the life, and by the life of every one it 
 may be known, what is the nature and quality of his acknowl- 
 edgment. The sons of Ham are all those, who are scientifically 
 skilled in the knowledges of faith, and have not charity. Such 
 persons, whether they are scientifically skilled in the interior 
 knowledges of the Word, and in its very mysteries ; or in the 
 science of all things contained in the literal sense of the Word ;
 
 478 GENESIS [Chap. x. 
 
 or in the science of otlier truths, bv whatever name tney may 
 be called, from which the former may be viewed ; or in the 
 knowledge of all the rituals of external worship; if they have 
 not charity, they are the sons of Ham. That they who are 
 called the sons of Ham are such persons, appears from the- 
 nations concerning whom we shall now proceed to treat. 
 
 1163. That Cush, Mizraim, Phut, and Canaan, were so 
 many several nations, by which, in an internal sense, are sig- 
 nified knowledge, sciences, and rituals, which belong to faith 
 separate from cliarity, may appear from the Word, where those, 
 nations are frequently mentioned. Wherever they occur they, 
 signify such things : as for example : by Cush, or Ethiopia, 
 are signified the interior knowledges of the Word, applied to 
 confirm false principles ; by Mizraim, or Egypt, are signified 
 sciences, or various scientifics, applied to explore the m^'steries 
 of faith, and thence to confirm the false principles ; by Phut, 
 or Lybia, are signified knowledges acquired out of the literal 
 sense of the Word, and applied in like manner to confirm false 
 principles ; by Canaan, or the Canaanites, are signified rituals, 
 or observances of external worship, separate from internal : all 
 these things, when they are separate from charity, are called 
 the sons of Ham. By the same natit)ns are also signified simply 
 knowledges and sciences; by Cush, the interior knowledges of 
 the AVord ; by Egypt, sciences ; by Phut, knowledges derived 
 from the literal sense of the Word : this is the reason why they 
 are taken both in a good and bad sense, as may appear from 
 the following passages. 
 
 1164. That by Cush, or Ethiopia, are signified the interior 
 knowledges of the Word, applied to confirm false principles,, 
 appears from Jeremiah : ^'' Egypt risetli up like a fiood, and his 
 waters are moved like the rivers ; and he said, I will go up, 1 
 will cover the earth, I will destroy the city and them that dwell 
 therein. Come up, ye horses, and rage, ye chariots, and let 
 the mighty ones come forth, Gush and Phut^ that handle the 
 shield," (xlvi. 8, 9 ;) where Egypt denotes those wlio believe 
 nothing but what they can ap[)rehend by scientifics, whence all 
 things are involved in doubt, denial, and falsehood ; which is 
 signified by his coming up, covering the earth, and destroying 
 the city : Cush here denotes the more universal and interior 
 knowledges of the Word, a})plied to confirm preconceived prin- 
 ciples of what is false : Phut denotes knowledges taken from 
 the literal sense of the Word, which are according to the ap- 
 pearances of the senses. So in Ezekiel : " The sword shal 
 come u{)on Egypt^ and there shall be pain in Cush, when the 
 slain shall fall in Egypt^ and they shall take her multitude, and 
 her foundations shall be iestroyed, Cush^ and Phut., and Lud, 
 and all Ereb, and Chub, and the sons of the land that is in 
 league with them shall fall with them by the sword," (xxx. 4.
 
 1103, 1104.] GENESIS. 479 
 
 5, 0.) It is iniix)Shible for any one to know what is here meant, 
 exceoi by the internal sense ; and nnless the names here men- 
 tioned were siiiniticative of things, the sense would be next to 
 no sense at all. By Egypt is here signified sciences, applied 
 to explore and gain admission to the mysteries of faith : Cubli 
 and Phut are called the foundations thereof, because they sig- 
 ni ty knowledges collected from the Word. Again, in the sauie 
 pi-ophet : "In that day shall messengers go forth from me in 
 ships to terrify the confident Cush., and there shall be pain upon 
 them as in the day of Egypt^'' (xxx. 9 ;) where Cush denotes 
 knowledges collected from the Word, and applied to confirm 
 falses originating in scientifics. Again, in the same prophet : 
 " I will make the land of Egypt a waste, a waste of desolation, 
 from the tower of Syene, even to the border of Cush," (xxix. 
 10 ;) where Egypt denotes scientifics, and Cush, the knowledges 
 of the interior things of the Word, which are the borders or 
 boundaries whither sciences reach. So in Isaiah : " The king 
 of Ashur shall lead the captivity oi' Egypt ^ and the captivity of 
 CusJi^ boys and old men, naked and barefoot, even with their 
 buttocks uncovered, the nakedness ol Egypt : and they shall 
 be afraid and ashamed on account of Cush^ their hope, and of 
 Egypt^ their glory," (xx. 4, 5 ;) where Cush denotes knowledges 
 collected from the Word, whereby falses conceived by scien- 
 tifics are confirmed : Ashur is the reasoning principle, which 
 leads them captive. So in JSTahum : " Cush and Egyp)t were 
 her strength, and there was no end ; Phut and Luhim were thy 
 helpers," (iii. 9;) speaking of the church vastated ; where, in 
 like manner, Egypt signifies scientifics, and Cush, knowledges. 
 Cush and Egypt are also mentioned, simply to denote know- 
 ledges and sciences, which are truths, useful to those who are 
 princijjled in faith grounded in charity ; thus they are used ir 
 a good sense; as in Isaiah : "Thus saith Jehovah. The labor 
 of Egypt^ and merchandise of Cush^ and of the Sahceans^ men 
 of stature, shall come over unto thee, and shall be thine : they 
 shall come after thee in chains ; they shall pass over, and shall 
 bow themselves down unto thee; they shall make supplication 
 unto thee, (saying,) Surely God is in thee, and there is none 
 else, no other God," (xlv. 14 ;) the labor of Egypt denotes 
 science ; the merchandise of Cush and of the Sab£eans denotes 
 the knowledges of things spiritual, which render service to those 
 who acknowledge the Lord, ti)r all science and knowledge is 
 theirs. So in D'aiiiel : " He [the king of the north] shall iiave 
 power over the stores of gold and of silver, and over all the 
 desirable things of Egypt; and the Lyhians^ Phut, and the 
 Ethiopians, shall be at thy steps," (xi. 43 ;) where Phut and 
 the Ethiopians, or Cush, signify knowledges collected from the 
 Word, and Egypt signifies scientifics. S-^ in Zephaniah : "From 
 beyond the rivers of Cush, my worshippers, the daughters oi
 
 480 GENESIS. [Chap. x. 
 
 my dispeiisud, shall bring inj offering," (iii. 10;) denoting those 
 who are without knowledges, consequently the Gentiles. So 
 in David : " Princes shall come out of Egypt., Cash shall soon 
 stretch out her hands nnto God," (Psalm Ixviii. 31 ;) where 
 Egypt denotes sciences, and Gush, knowledges. So again : " I 
 will make mention of Rahab and Babylon amongst them that 
 know me: behold Philisthea and Tyre, with Cash; this (man) 
 was born there," (in the city of God: — Psalm Ixxxvii. 4:) Gush 
 signifies knowledges collected from the Word, wherefore he is 
 said to be born in the city of God. Since Gush signifies the 
 interior knowledges of the Word, and intelligence thence de- 
 rived, therefore it is said, that the second river going forth from 
 the garden of Eden encompassed the whole land of Gush : con- 
 cerning which see above, n. 117. 
 
 1165. Tliat by Mizraim, or Egypt, are in the Word signified 
 sciences, or various scientifics, applied to explore the arcana of 
 faith, and thence to confirm preconceived principles of the false , 
 and that it also signifies simply sciences, and thus such as are 
 useful ; appears not only from the passages already quoted, but 
 also from veiy many others, which would fill many pages, were 
 they to be all adduced. See Isaiah xix. 1, to the end ; xxx. 1, 
 2, 3 ; xxxi. 1, 2, 3; Jer. ii. 18, 36 ; xlii. 14, to the end ; xlvi. 1, 
 to the end ; Ezek. xvi. 26 ; xxiii. 5 ; xxix. 1, to the end ; xxx. 1, 
 to the end ; Ilosea vii. 11 ; ix. 3, 6; xi. 1, 5, 11 ; Micali vii. 12 ; 
 Zech. X. 10, 11 ; Psalm Ixxx. 9, and the following verses. 
 
 1166. That by Phut, or Lybia, are in the Word signified 
 knowledges collected from the literal sense, applied in like 
 manner to confirm false principles ; and also simply such know- 
 ledges ; appears from the passages already quoted concerning 
 Gush ; for by Gush, in like manner, are signified knowledges, 
 but such as are of an interior nature ; therefore, in the Word, 
 Phut and Gush are mentioned togetlier ; as may be seen from 
 the passages above quoted, Jer. xlvi. 8; Ezek. xxx. 4, 5, 6 ; 
 Nahum iii. 9; Dan. ii. 43. 
 
 1167. That by Ganaan, or the Canaanite, are, in the Word, 
 signified rituals, or observances of external worship, separate 
 from internal, appears from very many passages, especially in 
 the historical parts of the Word. Such being the character of 
 the Gamianites, at the time when the sons of Jacob were in- 
 troduced into their land, it was thence permitted that they 
 should be extirpated. But in the internal sense of the Word, 
 all those are meant by Ganaanites, who maintain external wor- 
 ship separate from internal : and wliereas the Jews and Israelites 
 were of such a character al)ove all other people, in the pro]>he- 
 tical parts of the Word, they are in particular signified by 
 Canaanites ; as may appear from these two passages only : 
 *'They shed innocent blood, even the blood of their sons and 
 4'iughters, whom they sacrificed to the idols of Canaan ; and
 
 11G5— 1171.1 GENESIS. 481 
 
 r!ie land was profaned with blood, and they were defiled by 
 rheir own works, and went a whoring with their own deeds," 
 (Psalm cvi. 38, 39;) where by shedding the blood of sons and 
 <laughters, in an internal sense is signified, that they extin- 
 guished all the truths of faith, and the good things of charity; 
 by sacrificing sons and daughters to the idols of Canaan, is sig- 
 nified the profanation of the things relating to faith and charity 
 by external worship separate from internal, which is merely 
 idolatrous; thus they were rendered unclean by their works, 
 and went a whoring with their deeds. So in Ezekiel : "Thus 
 saith the Lord Jehovih to Jerusalem : Thy origins, and thy 
 nativities, are of the land of Canaan / thy father was an Amorite, 
 and thy mother an Hittite," (xvi. 3 ;) where they are plainly 
 said to be of the land of Canaan ; that Canaan signifies external 
 worship separate from internal, see above, n. lOTS, 1094. 
 
 1168. Yerse 7. And the sons of Gush : Seha^ and Havilah^ 
 (ind Sahtah^ and Raaynali^ and Sabteka. And the sons of Raa- 
 ■mah ', Sheha^ and Dedan. By the sons of Cush are signified 
 those who did not cultivate internal worship, but the know- 
 ledges of faith, in the possession of which they made religion 
 to consist: Seba, Havilah, Sabtah, Raamah, and Sabteka, were 
 so many nations who cultivated such knowledges ; and in an 
 internal sense, by the same nations are signified those know- 
 ledges themselves : by the sons of Raamah, in like manner, 
 are signified those who did not cultivate internal worship, but 
 the knowledges of faith, in the possession of which they made 
 all religion to consist: Sheba and Dedan are the nations who 
 cultivated such knowledges ; and in an internal sense, by the 
 same nations, are signified those knowledges themselves : but 
 there is this difference between these and the former ; that by 
 the sons of Cush are signified the knowledges of things spiritual, 
 Mud by the sons of Raamah the knowledges of things celestial. 
 
 1169. That by the sons of Cush are signified those who did 
 not cultivate intei-nal worship, but the knowledges of faith, in 
 the possession of which they made all religion to consist, ap- 
 pears from the signification of Cush, whose sons they are, as 
 denoting the interior knowledges of things spiritual, according 
 to what was shown above. It also appears from the Word, 
 .vhere those nations are mentioned. 
 
 1170. That Seba, Havilah, Sabtah, Raamah, and Sabteka, 
 are so many nations who cultivated such knowledges ; and that, 
 in an internal sense, by the same nations are signified those 
 knowledges themselves ; may appear from those passages of the 
 Word which will be adduced below. 
 
 1171. That by the sons of Raamah, in like manner, are 
 signified those who did not cultivate internal worship, but the 
 knowledges of faith, in the possession of which they made all 
 religion to consist ; and that Sheba and Dedan are the natione
 
 482 GENESIS. [Ciiai-. x. 
 
 which did so ; and that, in an internal sense, l)y tlie same na- 
 tions are signilied those knowledges themselves ; appears from 
 the following passages in the prophets, concerning Seija, Sheba, 
 and Raamah. " The kings of Tarshish imd of the isles shall 
 bring presents ; the kings of Sheha and Seha shall oUer gifts ; 
 yea, all kings shall bow down unto him," (PsaJm Ixxii. 10, 11 ;) 
 speaking of the Lord, his kingdom, and the church celestial. 
 That bj presents and gifts are here signified different kinds of 
 worship, must be plain to every one; but it is impossible to 
 know the nature and quality of such worship, unless it be known 
 \vhat is meant by Tarshish and the isles, and what by Sheba 
 and Seba. That by Tarshish and the isles are meant different 
 oorts of external worship corresponding with internal, was showii 
 above; whence it follows, that by Sheba and Seba ai-e signified 
 the internal things of worship, viz., by Sheba the celestial things 
 of worship, and by Seba the spiritual things of worship. So 
 in Isaiah: "I gave Egypt for thy ransom, Cush and Seba for 
 thee," (xliii. 3 ;) where Cush aiul Seba signify the spiritual 
 things of faith. Again, in the same prophet : '' The labor of 
 Egypt, and merchandise of Cash and of the Sahceans, men of 
 stature, shall come over to thee," (xlv. 14;) where the labor of 
 Egypt signifies sciences ; and the merchandise of Cush and of 
 the Sabasans signifies the knowledges of things spiritual, which 
 render service to those who believe on the Lord. Again, in the 
 same prophet: "The multitude of camels shall cover thee, the 
 dromedaries of Midian and Ephah : all they from Sheha shall 
 come; they shall bring gold and incense, and shall proclaim the 
 praises of Jehovah: all the flocks oi' Arabia shall be gathered 
 together unto thee," (Ix. 6, 7 ;) where by Sheba are meant things 
 celestial, and things spiritual from a celestial ground ; which 
 are gold and incense, and are declared to be the pi-aises of Jeho- 
 vah, that is, internal worship. So in Ezekiel : "The merchants 
 of Sheha and Raamah^ these were thy merchants : they occupied 
 in thy fairs with the chief of all spices, and with all precious 
 stones and gold," (xxvii. 22, 23 ;) speaking of Tyre, where the 
 signification of Sheba and Raamah is evident from their mer- 
 chandise, which is said to be spice, precious stones, and gold : 
 spice, iji an intenial sense, is chai-ity, precious stones are faith 
 originating in charity, and gold is love towards the Lord ; all 
 which are celestial things signified by Sheba. The knowledges 
 of such things are properly Sheba, wherefore they are here 
 called merchandise: and with these all are imbued who become 
 members of the church ; for witliout knowledges no one can 
 become a member of the church. Siniilai- things were represented 
 by the queen of Sheha^ who came to Solomon, and brought 
 with her spices, gold, and })recious stones, (1 Kings x. 1, 2, 3 :) 
 and also, by the wise men from the east, wiio came to Jesus at 
 his birth, and fell down and worshipped him, and opened theif
 
 1172— 1175.J GENESIS. 48v8 
 
 treasures, and oftered him gifts, gold, frankincense, and niyrrli, 
 {Matt. ii. 1, 11 ;) whereby were signified celestial, spiritual, and 
 natural good. So in Jeremiah : " To what purpose cometh tliere 
 to me incense from Sheha^ and the sweet cane from a far country ? 
 your burnt-offerings are not acceptable," (vi. 20 :) here also it is 
 evident, that by Sheba are signified knowledges and acts ot 
 worship, M'hich are incense and the cane, but which, in the pres- 
 ent case, Avere not grateful, being without charity. 
 
 1 172. That by Dedan ai-e signified the knowledges of celestial 
 things of an inferior order, sucli as consist in ritual observances, 
 appears from the following passages in the Word : "The sons oi 
 Dedan were thy merchants ; many isles were the merchants of 
 thy hand : they brought thee for a present horns of ivory and 
 ebony," (Ezek. xxvii. 15 :) horns of ivory and ebony, in an in- 
 ternal sense, signify exterior good things, such as relate to wor- 
 ship, or rituals. Again, in tlie same prophet : " Dedan was 
 thy merchant in loose clothes for chariots; Arabia, and ail the 
 princes of Kedar," (xxvii, 20, 21 ;) where loose clothes for char- 
 iots, in like manner denote exterior good things, or rituals. 
 So in Jeremiah : " Flee ye : the iidiabitants of Dedan have 
 turned themselves back, they have let themselves down to dwell 
 in the deep," (xlix. 8 :) here Dedan, in a proper sense, signifies 
 rituals, in wliicli is no internal worshi]), or adoration of the 
 Lord from the iieart ; of which rituals it is ])redicated, that they 
 turn themselves l)ack, and let themselves down to dwell in the 
 ■deep. Hence then it appears, that by the sons of Cush are 
 «ignified the knowledges of things sj)iritual, and by the sons ot 
 Raanuih the knowledges of things celestial. 
 
 1173. Verses 8, 9. And Gush hegat Nimrod : he hegan to 
 ■be a mighty one in the earth. He was mighty in hunting before 
 ■Jeliovah; loherefore itvms said^ As Nimrod^ mighty in hunting 
 hefore Jehovah. By Cush are signified here, as above, the in- 
 terior knowledges of things spiritual and celestial : l)y Nimrod 
 are signified those who made internal worship external ; thus by 
 Ninn-od is signified such external worship : that Cush begat 
 Nimrod, denotes, that they who had the knowledges of things 
 interior established such worship : by his being a mighty one in 
 the earth, is signified, that such religion prevailed in the church; 
 the earth is the church, as above: by his being mighty in hunt 
 ing before Jehovah, is signified, tliat he persuaded many: by 
 its being tiierefore said, As Nimrod, mighty in hunting before Je- 
 hovah, is signified, that by reason of so many being persuaded, 
 «ucli a form of speech became customary ; and it signifies further 
 that such reli2:ion easilv eno;aa;es the minds of men. 
 
 1174. That by Cush are signified the interior knowledges ot 
 things spiritual and celestial, appears from what was said and 
 shown concerning him above. 
 
 1 1 75. That bj- Nimrod are signified those who made internal
 
 484 GENESIS [Chap. >:. 
 
 worship external ; and tliat thus by Ninirod is signified such 
 external worship ; may appear from what follows. It may be 
 expedient here to premise what is meant by making internal 
 worship external. It was said and shown above, that internal 
 WDr.ship, which is grounded in love and charity, is real worship, 
 or worship itself, and that external worship, without this intertial, 
 is no worship : but to make internal worship external, is to make 
 external worship essential, more than internal, which is to in 
 vert the above true order; as by saying, that there is no interiuil 
 worship without external, when yet the truth of the case is, that 
 there is no external worship without internal. The religion of 
 those who separate faith fi-om charity is of such a sort ; viz., 
 they give a preference to the things of faith above the things oi 
 charity, or to the things which respect the knowledges of faith 
 above the things which respect life : thus they prefer formalitie? 
 to essentials. All external worship is a formality of internal 
 worship ; for internal worship is the essential thing itself; and 
 to make worship consist of that which is formal, without that 
 which is essential, is to make internal worship external. As 
 for example ; supposing a person to live where there is no church, 
 no preaching, no sacraments, no priesthood ; if it be asserted, 
 that such a person cannot be saved, or that he cannot exercise 
 any worship, when, nevertheless, he may worship the Lord 
 from what is internal [this is to make worship consist of that 
 which is formal without that which is essential, and thus to 
 make internal worship external].* It does not however hence 
 follow that there should be no external worship. To make this 
 clearer, let us take another example. There are persons wdio 
 place the very essential of worship in going to church, attending 
 the sacran;ents, hearing sermons, repeating prayers, observing 
 the festivals, and performing other things of an external and 
 ceremonial nature, talking also occasionally about faith ; and 
 who persuade themselves that these things, which all relate tu 
 the formal part of worship, are sufficient.f Now they who 
 make essential worship to be that which proceeds from love and 
 charity, do like the former ; that is, they go to church, attend 
 
 * It may be proper to state, that, in the original, this sentence is left ratiicr 
 imperfect. In tlie former editions the chasm was filled up thus : " this is to mistake 
 the esseiri d of true worsliip :" which, doubtless, is quite agreeable to the meaning 
 intended Hut, the subject being a most important one, it was now thought better 
 not to IN I. iduce any tiling which is not exjiressly contained in the original ; and 
 therefore the deficiency is supplied by repeating, between brackets, the latter part 
 of the preceding sentence. That this is precisely what is meant by the Author, 
 is evident from tiiis circumstance : that the example given in this sentence, is ex- 
 pressly introduced to illustrate tiie statement made in the preceding sentence. In- 
 deed, in tiu! original, tlie connexion is so close, that the repetition is scarcely neces 
 rary ; though the construction requir(!S it in Knglish. — Ed. 
 
 \ l}y some accident in the former editions, tliis sentence wa8 omitted, thoui<k 
 contained in the original, and important to the sense of the whole : this is meutinned 
 for the satisfaction of those who may observe tlie variation.- -Ed.
 
 117«— 1178.J GENESIS. 486 
 
 the sacraments, hear sermons, repeat prayers, observe the fo6- 
 tivals, and perform other thinjjs of a like nature ; and they do 
 tliem very dilii^ently and carefully, but still they do not place 
 in them the essential of worship. In the external woiship ot 
 these, because it has internal worship vvitiiin it, there is a holy 
 and living principle; whereas in the external worship of the 
 former, there is no sucii principle : for it is the essential itself 
 which sanctities and vivifies what is formal or ceremonial ; but 
 faith separate from charity cannot sanctify and vivify worshiji, 
 because it is destitute of essence and life. Such worship is 
 called Nimrod ; and it is produced from the knowledges which 
 are called Cush, as these are from faith separate from charity 
 which is called Ham. No other kind of worship can possibly 
 have birth from Ham, oi' from faith separate from charity, by 
 means of the knowledges which belong to such separate faith. 
 These are the things which are signified by Nimrod. 
 
 1176. That by its being said that Cush begat Nimrod, is 
 meant, that they who possessed the knowledges of interior 
 tilings established such worship, appears from what has just 
 been stated. The knowledges of interior things are those things 
 which are called doctrinals, and which are also distinguished from 
 rituals. As for example : it was a chief doctrinal of theirs, that 
 faith alone saveth ; not knowing, that love towards the Lord and 
 neighborly love are faith itself; and that the knowledges which 
 they call faith have no other end, than that love towards the 
 Lord and neighborly love may be thereby received ; and that 
 this is the faith which is saving. They who make faith to con- 
 sist in mere knowledges, are they who beget or establish such 
 worship as has been spoken of above. 
 
 1177. That by his being a mighty one on the earth, is signi- 
 fied, that such religion grew strong and prevailed in the church, 
 may ap})ear from what presently follows ; that the earth signifies 
 the church, was shown above, n. 620, 636, 662, and in other 
 places. 
 
 1178. That by his being mighty in hunting before Jehovah, 
 is signified, that he persuaded many, appears from the nature 
 of faith separate from charity, M'hich is thus persuasive ; and 
 also from the signification of hunting, in the Word. Faith sepa- 
 rate from charity is of such a nature as to be very persuasive. 
 The generality of mankind do not know what is meant by things 
 internal, but only by things external, and live immersed in the 
 tilings of sense, such as sensual pleasures and lusts, regarding 
 only themselves and the world ; so that they are easily caught 
 by such a religion. It further appears from the signification of 
 hunting as used in the Word. To hunt, signifies, in general, 
 to persuade, and, in particular, to captivate and ensnare men's 
 minds by flattering them in tiie pursuit of the things of sense, 
 puch as sensual pleasures and lusts, employing such doctrinals
 
 486 GEKESIS. [Chap, x 
 
 as are suited for this purpose, which they explain at their plea- 
 sure according to their own tempers, or those of others, with 
 « view to their own self-exaltation, or their aggrandizement in 
 wealth. This appears from Ezekiel : "Woe unto them that sew 
 pillows to all arm-holes, and that make kerchiefs upon the head 
 of every stature, to hunt souls I Will ye hunt the souls of my 
 jieople, and will ye make souls alive unto you? and will ye pro- 
 fane 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 
 hear your lie ? Wherefore thus sai'th the Lord Jehoviii : Behold, 
 I am against your pillows, with which ye there hunt souls to 
 make them fly ; and I will tear them from off your arms, and 
 will let go the souls which ye hunt^ even the souls to make them 
 fly : your kerchiefs also will I tear, and deliver my people out of 
 your hand, and they shall be no more in your hand to be hunted^'' 
 {xiii. 18 to 21.) It is here explained w^hat is meant by hunting, 
 viz., that it is to deceive by persuasions, and by knowledges, 
 which a man perverts, and explains in favor of himself, and 
 according to the genius and temper of others. So in Micah : 
 " The merciful is perished out of the earth, and there is none 
 upright among men: they all lie in wait for blood; they hunt 
 •every man his brother with a net, when they do evil with their 
 hands instead of doing good; the prince asketh, and the judge, 
 for a reward, and the great one uttereth the perversity of his 
 60ul, and they wrest it," (vii. 2, 3 :) here, in like manner, is 
 explained what is meant by hunting, that it is to lie in wait for 
 some selfish end, or to call that ti'ue which is false, and to utter 
 perversity and wrest it, with a view thereby to persuade. So in 
 David : " A man of tongue shall not be established on the earth ; 
 as for the man of violence, evil hunteth him to his overthrow," 
 (Psalm cxl. 11 ;) speaking of the wicked who persuade by what 
 is false, who think evil, and whose words are soft and smooth 
 with a view to deceive : the tongue is mentioned in this passage 
 to signify lying. 
 
 1179. "AVherefore it is said, as Nimrod, mighty in hunting 
 before Jehovah." — That these words signify, that, by reason of 
 so many being persuaded, such a form of speaking became cus- 
 tomary'; and that they further signify, that such a religion 
 easily engages men's minds ; may appear from what has been 
 said al»ove, and even from the literal sense of the words. More- 
 over, as of old time they gave names, as of persons, to things, 
 BO here they gave a name to this worslii]), calling it Nimrod, 
 that is, mighty in hunting, or such as engaged or captivate'I 
 men's minds. The reason of adding this expression, hfore 
 Jehryoah, was, because they who were princi})led in such worship, 
 called faith separate from charity Jehovah, or Man-Jehovah, as 
 appears from wliat was said above concerning Cain, n. 340, by
 
 1179—1182.] GENESIS. 487 
 
 whom, in like manner, is siiinified faith separate from charity 
 But the dilference between (^ain and Ham is this: that tlie for- 
 mer was in tlie celestial church, which had perception, whereas 
 the latter was in the spiritual chui-ch, which had no perception, 
 wherefore the former heresy was more enormous than the latter. 
 Such were called of old mightv ones ; as in Isaiah : " All the 
 glory of Kedar shall be consumed, and the residue of the num- 
 ber, the bows of the imglity ones of the sons of Kedar, shall be 
 diminished," (xxi. IT.) And in Ilosea: "Ye have plouii;hed 
 wickedness, ye have reaped iniquity, ye have eaten the fruit ot 
 a lie: because thou didst trust in thy way, in the multitude ot 
 thy mighty ones^'' (x. 13 :) and in other places. They called 
 themselves men {viri)^ and mighty ones, by reason of faith ; for 
 the term used in the original tongue to denote a mighty one, 
 means also a man, and it is a term which in the Word is [ji-ed- 
 icated of faith, and that in both senses. 
 
 1180. Verse 10. Andtheheyiniiing of hishingdomwas Bahel^ 
 and Ereclh^ and Accad^ and Calneh., in the land of Shinar. By 
 the beginning of his kingdom is signified that such woi-ship 
 hence began : Babel, Erech, Accad, and Calneh, in the land o/ 
 Shinar, signify, that such worship prevailed in those places; 
 and, at the same time, by those places are signified tlie kinds of 
 worship themselves, the externals of which appear holy, bilt the 
 interiors of which are profane. 
 
 1181. That by the beginning of his kingdom is signified, 
 that such worship hence began, appears from the signification ot 
 Babel in the land of Shinar, spoken of hereafter. 
 
 1182. That Babel, Erech, Accad, and Calneh, in the land 
 of Shinar, signify, that such worship prevailed in those places; 
 and that by the same are signified the kinds of worship them- 
 selves, whose externals appear holy, whilst their internals are 
 profane; appears from the signification of Babel in the land of 
 Shinar. Babel is much treated of in the Word, and by it is 
 constantly signified that kind of worship, of which the externals 
 appear holy, whilst the internals are profane : but as Babel is 
 particularly treated of in the following chapter, it will there be 
 shown that such is its signification ; as also, that such worship 
 was not so profane in the beginning as it became afterwards. 
 For external worship always takes its quality from the state of 
 man's interiors : in proportion as man's interiors are free from 
 defilements, so is his external worship ; but in proportion as his 
 interiors are defiled, his external worship is so likewise: and in 
 proportion as his interiors are ])rofane, his external worship is 
 so also : in a word, in proportion as man is influenced by self- 
 love and the love of the world, there is less of life and sanctity 
 in his worship ; in proportion as his selfish and worldly love is 
 tilled with hatred towards his neighbor, there is profaneness in 
 his worship: in proportion as his hatred is filled with mali<re
 
 4h8 GENESIS. [Chap. x. 
 
 there is more profaneness in his worship; and in proportion as 
 his malice is tilled with deceit, there is in his worship more 
 priit'aneness still. The iiiteriors of the kind of external worship 
 vviiich is signified by Babel, and which is treated of in the sub 
 sequent chapter, fall under the descri[)tion here given. 
 
 1183. What is signified in particular hy Erech, Accad, and 
 Calneh, in the land of Shinar, camu)t so plainly be made appear, 
 because they do not occur in other })arts of the Word, except 
 Calneh, whereof mention is made in Amos vi. 2 ; they express, 
 however, the dift'erences of sucli worship. But as to what con- 
 cerns the land of Shinar, where these kinds of worship prevailed, 
 it is evidently significative of external worship influenced by a 
 profane internal, as appears from its signification in chap. xi. 2 ; 
 as also in Zechariah v. 11 ; and particularly in Daniel, where 
 it is written thus : "The Lord gave Jehoiakim, king of Judah, 
 into the hand of Nebuchadnezzar, king of Babel, and part of 
 the vessels of the house of God, and he carried them into the 
 land of Shmar^ to the house of his god, and brought the vessels 
 into the treasury of his god," (i. 2 ;) by which words is signified 
 the profanation of holy things : tlie vessels of the house of God 
 are holy things ; the house of the god of the king of Babel, in 
 the land of Shinar, signifies the profane things, into which the 
 holy things were brought. Although this is an historical relation, 
 it still involves these arcana, like ail the historical parts of the 
 Word ; as further appears from the profanation of the same 
 vessels, as recorded in Daniel v. 3, 4, 5 ; for unless those vessels 
 had been representative of holy things, such events would never 
 have happened in relation to them. 
 
 118-t. Yerses 11, 12. And out of that land went forth Aahur^ 
 and huilt Nineveh^ and the city Rechoboth^ and Calah^ and 
 lii;i<en hetween Nineveh and, Galah / the same is a great city. By 
 Ashur's going forth out of that land is signified, that they wiio 
 maintained external worship began to reason about the internals 
 of worship ; Ashur denotes reasoning. By building Nineveh, 
 and the city Rechoboth, and Calah, is signified, that thus they 
 formed to themselves doctrinals of faith ; by Nineveh are signi- 
 fied the falses of doctriiuils, and by Hechoboth and Calah the 
 like are signified from another origin. By Resen between Nine- 
 veh and Calah, is signified, that they also framed to themselves 
 doctrinals of life ; by E,esen are signified the falses of the doc- 
 trinals thence derived ; Nineveh sigiufies the false grounded in 
 reasonings ; Calah is the false derived from evil lusts ; between 
 Nineveh and Calah, signifies the false originating in both. The 
 same is a great city, signifies, that those doctrinals increased 
 and prevailed. 
 
 1185. That by Ashur's going forth out ot that land, is 
 signified that they who maintained external ivorship began tc 
 reason ab(jut the internals of worship, ma3' appear from the
 
 1183--11S6.J GENESIS. 489 
 
 signification of Asliur in the Word, as denoting reason and 
 reasoning, of which we shall speak presently. The language of 
 the original here admits of two senses, viz., that Ashur went 
 forth out of that land, and also, that Ninirod went forth out of 
 that land unto Ashur, or Assyria : the letter is thus expressed 
 in order to convey both significations, viz., that reasoning con- 
 ceining things spiritual and celestial derives existence from such 
 worship ; which is signified if we understand the sense to be, 
 that Ashur went forth from the land of Shinar; and also, that 
 such worship reasons concerning things spiritual and celestial ; 
 which is signified if we understand the sense to be, that Ninirod 
 went forth from that land unto Ashur or Assyria. 
 
 1186. That Ashur denotes reasoning, appears from the sig- 
 nification of Ashur or Assyria in the Word, where it is constantly 
 used to denote the things appertaining to reason in both senses, 
 viz., things rational, and also reasonings : by reason and things 
 rational are properly meant those things which are true, but by 
 reason and reasonings are meant the thing-s which are false. 
 Because Ashur, or Assyria, signifies reason and reasonings, it is 
 generally mentioned in connection with Egypt, which signifies 
 
 things scientifical, because reason and reasonings are grounded 
 .... ... . ^ ^ 
 
 in scientifics. That Ashur signifies reasoning, appears from 
 
 Isaiah : '' Woe to Ashu7% the rod of mine anger : — iie doth not 
 think what is right, and his heart doth not meditate what is 
 right; — he hath said, By the strength of my hand I luive done 
 it, and by my wisdom, because I am intelligent," (x. 5, 7, 13 ;) 
 where Ashur denotes reasoning, of whom therefore it is predi- 
 cated, that he doth not tiiink and meditate what is right, and it 
 is said, that by his wisdom he hath done it, as being intelligent. 
 So in Ezekiel : " Two women, the daughters of one mother, 
 committed whoredom in E(jypt ; they committed whoredom in 
 their youth. The one committed whoredom, and doted on her 
 lovei'S, on the Assyrians her neighbors, which were clothed 
 with blue, captains and rulers, all of them desirable young men, 
 horsemen riding upon horses. — T/ie sons ofJBahel came to her, — 
 and polluted her by their whoredoms," (xxiii. 2, 3, 5, 6, 17 ;) 
 where Egyj^t signifies things scientifical, Ashur signifies reason- 
 ing, and the sons of Babel signify fulses originating in evil lusts. 
 Again, in the same prophet, speaking of Jerusalem : '' Thou 
 hast committed whoredom with the sons of Egypt : — thou hast 
 comuhtted whoredom with the sons of Ashur : — thou hast nnil- 
 tiplied whoredom even in the land of Canaan unto Chaldea." 
 (xvi. 2f>, 28, 29 ;) where Egypt, in like manner, denotes scien- 
 tifics ; Ashur denotes reasoning : reasoning grounded in sci- 
 entifics, and applied to things spiritual and celestial, is called 
 whoredom, o )th in this and other passages of the Word ; it 
 must be ohv ious to every one that whoredom with the Egyptians 
 •nd Assyrians, according to the literal sense, is not here meant
 
 490 GENESIS. [Chap. x. 
 
 So in Jeremial/, speaking of Israel : " "Wliat hast thou to do in 
 the v:sij of Egypt^ to drink the waters of Silior ? and what hast 
 thou to do in tlie way of As}iui\ to drink the waters of the 
 river [Euphrates] ?" (ii. 18, 36;) where, in like manner, Egypt 
 denotes scientilics, and Ashur reasoning. Again, in the same 
 prophet : " Israel is a scattered sheep ; the lions have driven 
 him away : first, the Yxw^oi Aslnir hath devoured him, and last, 
 this Nebuchadnezzar king of Babel hath broken his bones," 
 (1.17,18:) where Ashur denotes reasoning applied to things 
 spiritual. So in Mieah : ''This (man) shall be the peace, when 
 Ashur shall come into our land ; and when he shall tread in our 
 palaces, then we shall appoint over him seven shepherds, and 
 eight principal men, and they shall consume the land of Ashuy 
 with the sword, and the la/ixd of Nimrod in the entrances 
 thereof: thus shall he deliver us from Ashui\ when he shall 
 come into our land, and when he shall tread in our border," 
 (v. 4, 5 ;) speaking of Israel or the spiritual church, of which it 
 is said, that Ashur shall not enter in, that is, that reasoning 
 shall not enter in : the land of Nimrod denotes such worship as 
 is signified by Nimrod, wherein are interior evils and falses. 
 That Ashur also, as used in the Word, signifies reason, whereby 
 the man of the church contemplates what is true and good, 
 appears from Hosea : " They shall ti-emble as a bird out of 
 Egypt^ and as a dove out of the land of Ashur^'' (xi. 11 ;) where 
 Egypt signifies the science in which the man of the church is 
 principled, and Ashur signifies his reason. That a bird signi- 
 fies the scientific intellectual principle, and that a dove signifies 
 rational good, has been shown above. So in Isaiah : " In that 
 day there shall be a highway from Egypt to Ashur^ and Ashur 
 shall come into Egypt^ and Egypt into Ashu7\ and the Egyp- 
 tians shall serve Ashur. In that day Israel shall be a thii-d tO' 
 Egypt and Ashxn\ a blessing in the midst of the land : which 
 Jehovah Zebaoth shall bless, saying, Blessed be my people 
 Egypt., and Ashur the work of my hands, and Israel mine 
 inheritance," (xix. 23, 2-1:, 25 ;) speaking of the spiritual church, 
 wliich is Israel ; the reason of which church is signified by 
 Ashur, and its scientific principle by Egypt. These three con- 
 stitute the intellectual liiculties of the man of the spiritual 
 church, the succession of which is in this order. In other parts 
 of the AVord, when mention is made of Ashur, it signifies the 
 rational principle either true or false, as in Isaiah xx. 1, to the 
 end ; xxiii. 13 ; xxvii. 13; Hi. 4; Ezek. xxvii. 23, 24; xxxi. 3, 
 to the end; Micah vii. 12; Zephan. ii. 13; Zech. x. 10, 11 ; 
 Psalm Ixxxiii. 9. In Ilosea v. 13 ; vii. 11 ; x. 6 ; xi, 5 ; xii. 1 ; 
 xiv. 3 ; and in Zechai-iah x. 19, where it is predicated oi 
 Ephraim, by whom is signified the intellectual principle, but in> 
 this case perverted ; Ashur denotes reasoning. 
 
 1187 That by building Nineveh, aud the city Rechoboth
 
 1187, 1188.J GENESIS. " 49r 
 
 and Calali, is? signified, that tlius tliey framed to themselves 
 doctrinals of faith, aj^pears from the signification of Nineveh, 
 and Rechoboth, and Calah, of which we shall treat presently ; 
 and also from the signification of a city^ as mentioned in the 
 Word, and denoting doctrinals, either true or heretical, accord- 
 ing to what was shown above, n. 402. 
 
 1188. That by Nineveh are signified the falses of doctrinals, 
 and that by Rechoboth and Calah are signified the like from 
 another origin, appears from the signification of Nineveh, in 
 the Word, of which we shall speak presently. Falses of this 
 kind derive existence from three origins. The first is grounded 
 in the fallacies of the senses, in the obscurity of an unen- 
 lightened understanding, and in ignorance : hence comes the 
 falsity which is Nineveli. The second origin is from the same 
 ground, but attended with the dominion of some evil lust, such 
 as the love of innovation, or of pre-eminence : the falses hence- 
 derived are Rechoboth. The third origin is that of the will, 
 consequently of evil lusts, where men are unwilling to allow 
 anything to be true but what favors such evil lusts: hence- 
 come the falses which are called Calah. All these falses have 
 existence by means of Ashur, or reasonings concerning the 
 truths and goods of faith. That Nineveh signifies the falses 
 originating in the fallacies of the senses, in the obscurity of an 
 unenlightened understanding, and in ignorance, apjiears from 
 the history of Jonah, who was sent to Nineveh, and the city 
 was pardoned in consequence of its inhabitants being of such a 
 nature and quality : it a|)pears also from all the particulars 
 related in Jonah concerning Nineveh, respecting which, by the 
 divine mercy of the Lord, we shall speak elsewhere. The book 
 of Jonah consists of history, which at the same time is pi'ophecy, 
 involving and representing such arcana : as do, likewise, all the 
 other historical parts of the Word. The signification of Nineveh 
 also appears from Isaiah, where, speaking of the Vm^o^ Ashwy 
 it is said that he remained in Nineveh^ and when he bowed him- 
 self in the house of Nisroch his god, that his sons smote him 
 with the sword, (xxvii. 37, 38 :) this occurrence, notwithstanding 
 its being matter of history, is still prophetical, involving and rep- 
 resenting similar arcana : by Nineveh is there signified external 
 worship including falses ; and as such worship is idolatrous, the 
 king was smitten by his sons with the sword : sons denote falses, 
 as was shown above ; the sword denotes the punishment of the 
 false, according to its general signification in the Word. So 
 also in Zephaniah : " Jehovah shall stretch out his hand against 
 the north, and shall destroy Ashui\ and shall make Nineveh a 
 desolation, a dry place like a wilderness : and flocks shall lie 
 down in the midst of her, every wild beast of the nations ; the 
 cormorant and the bittern shall lodge in the upper lintels of it, 
 their voice shall sing in the window ; wasteness shall be in the
 
 492 GENESIS. [Chap. x. 
 
 tlircsliuld, because he hath made bare tlie cedar-woi'k thereof," 
 [W. 13, 14.) These words contain a description of Kiiieveh, but 
 in tlie prophetical style, and of the precise falsity which is sig- 
 nified by Nineveh : that falsity as being made an object of t\'or- 
 ship, is called the north, the beast of the nations, the cormorant 
 and bittern in the upper lintels, and is expressed by their voice 
 singing in the window, and the cedar work being made bare, 
 Mhich is intellectual truth : all these expressions are significative 
 of such falsity. 
 
 1189. That by Calah are signified falses originating in evil 
 lusts, cannot so well be confirmed by proofs from the pro- 
 phetical parts of the AVord, but still it is capable of confirma- 
 tion from the historical parts ; as where it is written that the 
 king of Ashii/r transported the children of Israel into Ashur or 
 Assyria, and caused them to dwell in Calah^ and in Habor, at 
 the river Gozan, and in the cities of Media, (2 Kings xvii. 6 ; 
 xviii. 11.) This historical occurrence involves what has been said 
 concerning Calah ; for all the historical occurrences i-ecorded in 
 the Word, Jis was said above, are significative and representa- 
 tive : thus Israel here signifies the s])iritual church perverted ; 
 Ashur signifies reasoning ; Calah signifies the falsity of the qual- 
 ity above described. 
 
 1190. That Resen between Nineveh and Calah signifies, that 
 they also framed for themselves doctrinals of life, and that by 
 Resen are signified false doctrinals thence derived, may appear 
 from what has been already shown concerning Nineveh and 
 Calah, and also from the series of the things treated of, the 
 former verse having reference to falses of doctrine, but the pres- 
 ent to falses of life : for such is the nature of the style of the 
 Word, especially of the prophetical style, that it treats together 
 of things intellectual and of things appertaining to the will ; 
 tlnis, hi the present case, the foregoing verse has reference to 
 things intellectual, or to falses of d(jctrine, but the present 
 verse has reference to falses of life, which are signified by Resen. 
 That such is the signification of Resen cannot so well be con- 
 firmed by quotations from the Word, since no mention is made 
 of that city in any other passage : it can only appear from the 
 cii'cumstance o\' its being built between Nineveh and Calah, 
 that is, between what is false, as grounded in reasonings, and 
 what is false as originating in evil lusts, which produces what is 
 false in respect to life. The same may also appear from the cir- 
 cumstance of its being called a great city, as consisting of falses 
 appertaining both to understanding and will. 
 
 1191. "The same is a great city." — That these words sig- 
 nify, that those doctrinals increased and prevailed, ap])ears from 
 the signification of a city, as denoting both true and false doc- 
 trinals ; according to what was shown above, n. 402 ; and from 
 its being called a great city, because all falsity of doctrine and
 
 118<>— 1195.] GENESIS. 493 
 
 worship descends thence by derivation into falsity respecting 
 life. 
 
 1192. The subject treated of just above, verse 10, was con- 
 cerning evils in worship, signified by Babel, Erech, Accad, and 
 CJahieh, in the land of Shinar: the subjject treated o\ in these 
 two verses is concerning falses in worship, signified by Nine 
 veh, Rechoboth, Calah, and Resen. Falses relate to principle? 
 grounded in reasonings ; evils relate to lusts grounded in sell 
 love and the love of the world. 
 
 1193. Verses 13, 14. And Mizi^aiin hegat Liidim and Anor 
 ■miin^ and LeJiabim^ and Naphtahiin^ a/nd Pathrusim^ and Cas- 
 luJiha^ of whom caine fortli Philistldm and Ca/phtorim. By 
 Mizraim's begetting Ludirn, Ananiim, Lehabim, and Naphtu- 
 hini, ai-e signified so many several nations, by which are denoted 
 so many several kinds of rituals : Mizi'aim is science : Ludim, 
 Ananiini, Lehabim, and Naplituhim. ai-e so many se\eral rituals 
 which aie merely scientific : Pathrusim and Cashihim are nations 
 so called, by which are signified doctrinals of rituals fmni a like 
 origin, which are oidy scientific : by Philisthim coming forth 
 thence, is signified a nation thence issuing, by which nation is 
 signified the science of the knowledges of faith and charity ; by 
 going forth is signified that knowledges, as possessed by the lat 
 ter, are scientifics. 
 
 1191:. Tb.at by Mizraim's begetting Ludim, Anamim, Leha- 
 bim, and Na})htuliim, are signified so many several nations, by 
 which, again, are signified so many kinds of rituals, may ap- 
 pear from what was shown concerning Mizraim, or Egypt, at 
 verse 6, of this chapter; viz., that Egy])t signifies science or 
 scientifics. They who are said to be begotten thence must needs 
 be rituals, and rituals of external worship : for the Word ot the 
 Lord in its bosom and inner recesses, that is, in its internal 
 sense, never treats of any other things than such as relate to his 
 kingdom, consequently such as relate to the church ; wherefore, 
 in the present case, the things originating in scientifics by means 
 of reasonings, are no other than rituals. 
 
 1195. That Mizraim or Egypt is science, was shown at verse 
 (>, of this cha})ter. That Ludim, Anamim, Lehabim, and Naph 
 tuhim, are so many several kinds of rituals, whicii are merely 
 scientific, appears from what was just observed. Ritua's merely 
 scientific are predicated of those who wisli to explore things 
 spiritual and celestial by means of I'easonings, and who thence 
 frame their worship. The rituals of that worship, as grounded 
 in reasonings and scientifics, are called scientific rituals, in wh'ch 
 there is nothing spiritual and celestial, because man devises tneir 
 from himself. This was the origin of the idols, and of the magle 
 arts of the Egyptians. And because their rituals were from the 
 same source, they altogether rejected the rites of the ancient 
 church, yea, they held them in hatred and abomination, as
 
 4ry4 GENESIS. [Chap. x. 
 
 appears from Genesis xliii. 33 ; xlvi. 34 ; Exod. viii. 22. Rituals 
 merely scientific being then signified by these nations, they are 
 said to be begotten of Mizraim, or Egypt, that is, of scien- 
 tifics ; and because their scientifics were of diverse kinds, the 
 rituals thence derived also became diverse; and the diversities 
 in kind are signified by so many several nations. That such is 
 the signification of Ludim, or the Lydians, appears from Jere- 
 miah : "■ Egypt raiseth up like a flood, and waters are moved 
 like the rivers : and he said, I will go up, I will cover the earth, 
 I will destroy the city and tiiem that dwell therein. Come up, 
 ye horses, and rage, ye chariots, and -let the mighty ones come 
 forth ; Cush and Phut, that handle the shield, and the Lydians 
 that handle and bend the bow," (xlvi. 8, 9 ;) where the streams 
 of Egypt signify scientifics of diverse kinds which are false ; to 
 come up and cover the earth, is, by means of scientifics, to 
 enter into the things appertaining to the church, or to faith ; 
 to destroy the city is to destroy truths ; Cush and Phut are 
 knowledges ; the Lydians are scientific rituals spoken of above ; 
 to handle and bend the bow is to reason. 
 
 1196. That Pathrusim and Casluhim are nations so called, 
 and that by them are signified doctrinals of rituals from a like 
 origin, which are only scientific, appears from what has already 
 been said, and from their following thus in a series ; concerning 
 Pathrusim, see Isaiah xi. 11, 12 ; Ezek. xxix. 13, 14, 15 ; xxx. 
 13, 14 ; Jeremiah xliv. 1, 15. 
 
 1197. " Of whom came forth Philisthim."— That by these 
 words, is signified a nation thence derived, and that by that 
 nation is signified the science of the knowledges of faith and 
 charity, appears from the AYord, where frequent mention is 
 made of that nation. In the ancient clinrch, all those were 
 called Philisthines wdio talked much of faith, and of its saving 
 power, and yet possessed nothing of the life of faith ; wherefore 
 also they were particularly styled uncircumcised, that is, void 
 of charity. That they were styled uncircumcised, may be seen, 
 1 Sam, xiv. 6 ; xvii. 26, 36 ; xxxi. 4 ; 2 Sam. i, 20 ; and in 
 other places. Such being their character, they must needs 
 make the knowledges of faith mere objects of memory ; for the 
 knowledges of things spiritual and celestial, and the very arcana 
 of faith, are no other than o])jects of memory, when the person 
 who is skilled in them is without charity. The objects of mem- 
 ory are as things dead, unless man lives according to the dic- 
 tates of them from a principle of conscience ; when this is the 
 case, then the ol)jects of memory become at the same time 
 matters of life, and then only they are of use, and bring salva- 
 tion to the possessor after the life of the body. Sciences and 
 knowledges are of no account to man in another life, even 
 though he were in possession of all the arcana that ever were 
 revealed, unless they have tinctured the life. Such is the con
 
 1196—1198.] GENESIS. 495 
 
 etant si<rniticatiuii of the Philisthines in tlie })rophetical parts o1 
 tlie Woi'd, and sucli also in the historical |)art8 ; as whore men- 
 tion is made of Abraham's sojoiirnin«^ in the land of the Philis- 
 thines, and making a covenant with Ahimelech king of the 
 Philisthines ; Gen. xx. 1 to the end ; xxi. 22 to the end ; xxvi 
 1 — 31. Inasmncli as by the Philisthines are there signified the 
 knowledges of faith, therefore Abraham, as representing the 
 celestial things of faith, sojonrned amongst them, and entered 
 into a covenant with them. Isaac, bj whom are represented 
 the spiritual things of faith, did the same : but Jacob did not, 
 because I)y him are represented the externals of the church. 
 Tliat the Philisthines signify in general the science of the knowl- 
 edges of faith, and in particular those w^ho place faith and sal- 
 vation in knowledges alone, which they make mere objects of 
 memory, may appear also fi'om Isaiah : " Rejoice uot thon, 
 whole Philisthea^ because the rod that smote thee is broken ; 
 for out of the serpent's root shall come forth a cockatrice, and 
 his fruit shall be a fiery flying serpent," (xiv.29;) where by the 
 root of the serpent are signified scientifics ; by a cockatrice is 
 signified evil grounded in the false thence originating ; and by 
 a fiery flying serpent are signified their works, which are so 
 called as proceeding from, evil lusts. So in Joel : " What have 
 ye to do with me, O Tyre and Sidon, and all the borders ot 
 J*h'ilisthea f will ye render me a recompense ? — I will swiftly 
 return your recompense upon your own head ; because ye have 
 taken my silver and my gold, and have carried into your temples 
 my desirable good things, and have sold the sons of Judah and 
 the sons of Jerusalem to the sons of the Javanites, that ye 
 might cause them to remove far from their border," (iii. 4, 5, 6 ;) 
 where it is plain what is meant by the Philisthines, and by 
 whole Philisthea, or all its borders : silver and gold, in this 
 passage, denote the spiritual and celestial things of faith ; de- 
 sirable good things denote the knowledges of them ; by carrying 
 them into their temples is signified that they possessed such 
 knowledges and preached them ; but by their selling the sons ot 
 J udah and of Jerusalem is signified that they had no love and 
 no faith : Judah denotes, in the Word, the celestial principle ot 
 faith, and Jerusalem the spiritual principle of faith thence 
 derived, which were removed far from their borders. Not to 
 mention other passages in the prophets to the same purport ; as 
 in Jeremiah xxv. 20; xlvii. 1 to the end ; Ezekiel xvi. 27, 57 ; 
 XXV. 15, 16 ; Amos i. 8 ; Obadiah, 19 ; Zephaniah ii. 5 ; Psalm 
 Ixxxiii. 3, 4 : concerning Caphtorim, see Deut. iii. 23 ; Jerem. 
 xlvii. 4 ; Amos ix. 7. 
 
 1198. That by their coming forth is signified, that knowl- 
 edges, as possessed by such, are merely scientifics, appears 
 from what has been alread^y said. They are not said to be be- 
 gotten of those who were of Egypt, but to come forth, because
 
 i96 GENESIS. [Chap. x. 
 
 they are not of such a character as to reason from natural 
 sciences concerning things spiritual and celestial, and thus to 
 frame to themselves doctrinals, like those before spoken of, but 
 because they learn the knowledges of faith elsewhere, and when 
 they have learned them retain them in their memories, like any 
 other things which they regard only for the sake of knowing 
 them, without any intention further to profit by them, except 
 So far as they may be a means of advancement to honor, gain, 
 Arc. Thus the science of the knowledges of faith is distinct 
 from the science of natural things, and so distinct that there is 
 scarce any communication between them ; wherefore the Philis- 
 thines are not said to be born of the former nations, but to 
 come forth of them. The Philisthines, being of such a char- 
 acter, cannot do otherwise than pervert even the knowledges 
 of faith by reasonings deduced from them, and thence frame to 
 themselves false doctrinals ; for which reason, also, they belong 
 to the class of persons who cannot be regenerated and receive 
 charity without much difficulty, both on account of their being 
 uncircumcised in heart, and because the false principles which 
 they have imbibed, and the life of their understanding thence 
 formed, cause much hindrance and opposition. 
 
 1199. Verse 15. And Canaan hegat Sid on hisjirst-honu 
 and Ileth. Canaan signifies here, as before, external worship, 
 wherein is nothing internal: Sidon signifies the exterior know- 
 ledges of things spiritual, which, being the first or principal 
 things appertaining to such external worship, are called the 
 first-born of Canaan : Heth signifies the exterior knowledges of 
 things celestial. 
 
 1200. That Canaan signifies external worship wherein is 
 nothing internal, was shown above, where Canaan is treated of 
 The external worship, which is called Canaan, is such as pre- 
 vailed amongst the Jews, both before and after the Lord's 
 coming ; who were principled in external worshi}), and paid a 
 strict obedience to it, but still were so ignorant of every tliing 
 internal, as to suppose there is no life but that of the body; 
 the nature of the soul, of faith, of the Loi'd, of spiritual and 
 celestial life, of the life after death, was utterly unknown to 
 thein ; wherefore, even at the time of the Lord's appearance, 
 many of them denied a I'esui-rection ; as is evident from what 
 IS said. Matt. xxii. 22—33 ; Mark xii. 18—28 ; Luke xx. 27—41. 
 When man is of such a character as not to believe in a life after 
 death, he must needs also disbelieve the existence of any in- 
 ternal, spiritual, and celestial principle. Of this character are 
 they who live immersed in mere lusts, in consequence of living 
 merely to the world and the fiesh, especia-lly where the desire is 
 8unk in filthy avarice. Such persons, nevertlieless, maintain 
 a species of worship, frequenting places of devotion, be they 
 synagogues or churclies, and observing established forms, in
 
 1199 -1201.J GENESIS. 4!)? 
 
 many instances witli nnicli strictness; but as they do not believe 
 in a lite after deatli, their worsliip must needs be merely ex- 
 ternal, having in it nuthini;- internal, like a shell without a 
 kernel, or a ti-ee <»n wiiich is no fruit, nor even leaves. Such 
 external woi'sliip is what is signitied by Canaan. The other 
 kinds of external worship, spoken of above, were such as con- 
 tained in them internal princi|)les. 
 
 1201. That Sidon sio-nities the exterior knowled<»:es of thinji* 
 spiritual, a]>]tears from his being called the first-born of Canann ; 
 for the first-born of every church, in an internal sense, is faitii, 
 u. 352, 367 ; but, in the present case, where there was no faith, 
 because there were no internals, it signifies nothing but the ex- 
 terior knowledges of spiritual things, which were in the phico 
 of faith, being such knowledges as the Jews had, which not 
 only related to the rites of external worship, but also to the 
 several things appertaining to that worship, such as doctrinals. 
 That this is the signification of Sidon, appears also from this 
 consideration, that Tyre and Sidon were the ultimate borders of 
 Philisthea, and were near the sea ; whence by Tyre are signified 
 interior knowledges, and by Sidon exterior knowledges, and 
 this of things spiritual ; which also appears from the Word ; as 
 in Jeremiah : "Because of the day that cometh to spoil all the 
 J^h'distkines^ to cut off from Tyi'e and Sidon every helper that 
 remaineth ; for Jehovah will spoil the Philisthines, the remains 
 of the island of Caphtor," (xlvii. 4;) where by the Philisthines 
 are'signified the sciences of the knowledges of faitli and charity ; 
 by Tyre the interior knowledges, and by Sidon the exterior 
 knowledges of things spiritual. So in Joel: "What have ye 
 to do with me, O lyre and /Sidon, and all the ho rders of Philis- 
 thea f — because ye have taken my silver and my gold, and have 
 carried into your temples my desirable good things," (iii. 4, 5 ;) 
 where Tyre and Sidon manifestly denote knowledges, and are 
 called the borders of Philisthea; for silver and gold, and desii-- 
 able good things, are knowledges. SoinEzekiel: "The princes 
 of the north, all of them, and all the Sidonians, who have gone 
 down with the slain. lie shall be laid in the midst of the un- 
 circumcised, with the slain with the sword, Pharaoh and all his 
 company," (xxxii. 30, 32; ) where the Sidonians signify exterior 
 knowledges, which, without internal, are nothing but mere 
 scientifics ; wherefore they are mentioned together with Pharaoh, 
 or Egypt, by whom are signified scientifics. So in Zechariah ; 
 " Ilamath also shall have its border thereby, Tyre and Sidon ; 
 for he was very wise," (ix. 2 ;) speaking of Damascus ; Tyre 
 and Sidon denote knowledges. So in Ezekiel:"The inhabit- 
 ants of Sidon and of Arvad were thy mariners; thy wise ones, 
 () Ty7'e, that were in thee, were thy pilots," (xxvii. 8;) where 
 Tyre denotes interior knowledges, wherefore her wise ones are 
 called pilots ; and Sidon denotes exterior knowledges, wherefore 
 
 % F
 
 498 GENESIS. [Chap. x. 
 
 her inhabitants are called mariners, (rowers ;) for such is the 
 relation of interior knowledges to exterior. So in Isaiah : " The 
 inhabitants of the isle are silent, the merchants of Sldon^ that 
 pass over the sea, they have replenished thee. But in many 
 waters the seed of Sihor, the harvest of the river, is her revenue, 
 and she was a mart of nations. Be thou ashamed, O Sidon, 
 for the sea hath spoken, the fortress of the sea, saying, I have 
 not travailed, nor have I brought forth, nor have I educated 
 young men, nor brought up virgins," (xxiii. 2, 3, 4 ;) where Sidon 
 denotes exterior knowledges, which, having nothing internal in 
 them, are called the seed of Sihor, the harvest of the river, her 
 rev'enue, a mart of nations, and also the sea, and the fortress 
 of the sea ; and it is said, that she does not travail nor bring 
 forth ; whicli expressions in the literal sense seem without mean- 
 ing, but in the internal sense they have a clear signification, as 
 is the case with other passages in the pi'ophets. Because Sidon 
 signifies exterior knowledges, it is called they that are round 
 about Israel, or the sijiritual church, (Ezek. xxviii. 24, 26 ;) for 
 exterior knowledges are like things that are around. 
 
 1202. Because these knowledges are the first and principal 
 things appertaining to such external worship, in which there is 
 no internal worship, Sidon is called the first-born of Canaan, 
 according to what was shown in the preceding article. 
 
 1203. Hence it ajjpears that Heth signifies the exterior 
 knowledges of things celestial. It is usual with the prophets 
 to join together things spiritual and celestial, or, in treating of 
 spiritual things, to treat also of celestial things, by reason that 
 they are dependent on each other, and there is no perfection 
 unless they be in conjunction : thus it is j^rovided, that there be 
 a resemblance of the celestial marriage in all and every partic- 
 ular of the Word. From this circumstance, and likewise from 
 several passages in other parts of the Word, it appears that by 
 Sidon are signified the exterior knowledges of things spiritual, 
 and by Heth the exterior knowledges of things celestial, in both 
 b-enses, viz., as well without internals as with internals ; and 
 also, that they simply denote exterior knowledges. Spiritual 
 things, as has been often before observed, are such as have 
 relation to faith, celestial things such as have relation to love; 
 also, spiritual things are such as have relation to the under- 
 standing, and celestial things such as have relation to the will. 
 That Heth signifies exterior knowledges without internal, ap- 
 pears from Ezekiel : "Thus saith the Lord Jehovih unto Jeru- 
 salem, Thy birth and thy nativity are of the land of Ocmaan,' 
 thy father was an Amorite, and thy mother a Hittlte. — Thou 
 art thy mother's daughter, that loathed her husband and her 
 Boiih : and thou art the sister of thy sisters, which loathed their 
 husbands and their sons. Your mother was a IlittUe^ and your 
 {"ather an Amorite," (xvi. 3, 45;) where external worship with-
 
 1202—1205.] GENESIS. 409 
 
 Dut internal is Canaan ; to loathe husbands and sons is to refiiso 
 goodnesses and truths ; hence her mother is called a Ilittite. 
 Heth is also used, in the Word, to denote the exterior knowl- 
 edges of things celestial, in a good sense ; as nearly all names 
 of countries, cities, nations, and persons, have thus a double 
 jignilieation, for a reason mentioned above ; concerning which 
 signification of Heth, by the divine mercy of the Lord, moru 
 will be said in the following pages. The knowledges of things 
 spiritual are such as relate to faith, and tnus to doctrine ; but 
 the knowledges of things celestial are such as relate to love, and 
 thus to life 
 
 1204. Verses 16, 17, 18. And the Jebusite, mid the Amorite^ 
 and the Glrgasite^ and the Ilivite^ and the Arkite, and the Slnite^ 
 and the Arvadite^ and the Zemarite^ and the Haraathite. And 
 afterwards were thefamiUes of the Canaanites spread abroad. 
 The Jebusites, Araorltes, Girgasites, Hivites, Arkites, Sinites, 
 Arvadites, Zemarites, and Hamathites, were so many several 
 nations, by which are signilied also so many different kinds ot 
 idolatry : and by the families of the Canaanites being afterwards 
 spread abroad, is signified, that the other kinds of idolatrous 
 worship were thence derived. 
 
 1205. That the Jebusites, Amorites, Girgasites, Ilivites, 
 Arkites, Sinites, Arvadites, Zemarites, and Hamathites, were 
 so many several nations, significative of so many different kinds 
 of idolatry appears from several passages in the Word; for 
 these were the inhabitants of the land of Canaan, who, by rea- 
 son of their idolatries, were rejected, and in part extirpated. 
 Nevertheless, in the internal sense of the Word are not signified 
 those nations, but the idolatries themselves prevalent among 
 them, and, in general, those idolatries as prevalent with any 
 people whatsoever, in particular as prevalent amongst the Jew's. 
 For they who make worship to consist merely in things external, 
 and are altogether unwillinc; to be instructed in thino;s internal, 
 and reject them when they are instructed, are most prone to 
 every species of idolatry, as appears plainly from the case of the 
 Jews : in internal worsliip alone, there is a bond which withholds 
 man from idolatry ; but when that bond is removed, then there 
 remains no other restraining power. There are, however, idol- 
 atries, not only of an external sort, but also such as are of a 
 more rnterior nature. External idolatries are eagerly embraced 
 by those who cultivate external worship without internal ; the 
 more interior kinds of idolatry are embraced l)y those who cul- 
 tivate an external worship the interiors of which are defiled. 
 Both these kinds of idolatries are signified by these nations. 
 Interior idolatries are so niany several falsities and evil lusts, 
 which men love and adore, and which are thus in the place ot 
 the gods and idols worshipped amongst the Gentiles. But what 
 particular kinds of idol-falsities and lusts are signified by these
 
 500 GENESIS. [Chap, x, 
 
 nations, viz., the Jebusites, Ainorites, Girsjasites, Ilivites, Ark- 
 ites, Sinites, Arvadites, Zemarites, and Hamathites, it wuald 
 be tedious here to explain : by the divine mercy of the Lord, 
 the particidar signification of each nation will be shown hi order, 
 as mention of it occurs. 
 
 1206. That by the families of the Canaanites being after- 
 wards spread abroad, is signified, that all other kinds of idola- 
 trous worship were thence derived, appears without explication. 
 
 1207. Verse 19. And the border of the Canaanites was from 
 Sidon^ in coming to Gerar^ even unto Assah^ in coming to Sodom^ 
 and Gomorrah^ and Admah^ and Zehoim^ even unto Lasha. 13y 
 Sidon are here signified exterior knowledges, as before : by 
 Gerar are signified those things which are revealed concerning 
 faith : by Azzah, those things which are revealed concerning 
 charity : bj^ the border of the Canaanites being from Sidon, in 
 coming to Gerar, even unto Azzah, is signified the extension of 
 knowledges to truth and goodness with those who attend to ex- 
 ternal worship without internal : in coming to Sodom, Gomor- 
 rah, Admah, and Zeboim, even to Lasha, signifies the falses 
 and evils wherein they terminate. 
 
 1208. That by Sidon are signified exterior knowledges, ap- 
 pears from what was sh(jwn above, at verse 15. 
 
 1209. That by Gerar are signified those things which are 
 revealed concerning faith, consequently faith itself in general, 
 may appear from the passages where Gerar is mentioned, Gen. 
 XX. 1 ; xxvi. 1, 6, IT; but concerning this signification, by the 
 divine mercy of the Lord, more will be said hereafter. 
 
 1210. That by Azzah (or Gaza) are signified those things 
 which are revealed concerning charity, may appear, first, frc^m 
 this consideration : that wheresoever the Word treats of things 
 spiritual, it also treats conjointly of things celestial : that is, 
 when it treats of the things appertaining to faith, it also treats 
 of the things a[)pertaining to charity. It may likewise appear 
 from the otlier passages in the Word Mdiere mention is made ot 
 Azzah : and it may further appear from this consideration, that 
 knowledges extend themselves to faith, even unto charity, which 
 is their last term or limit. 
 
 1211. That ''the border of the Canaanites was from Sidon 
 in coming to Gerar, even unto Azzah," signifies the extension 
 of knowledges with those who maintain external worship witiiout 
 internal, apj)ears from the signification of Gerar and Azzah. 
 The boiuidaries, that is, the terms or limits, of all knowledges 
 which respect worship, whether it be external or internal, are in 
 that direction ; for all worship is grounded in faith and charity, 
 and if it be not so grounded, it is not worship, but idolatry. Aa 
 the subject here treated of is concerning external worship and 
 '\\jA derivations, by the borders and extensions here spoken o^
 
 1206—1215.] GENESIS. 501 
 
 are not meant the Ijurders and extensions of worship, but ol 
 knowledges. 
 
 1212. "In coming to Sodom and Gomorrah, and Athnah 
 and Zeboim, even unto Lasha." — That these words signify falses 
 and evils, wherein knowledges terminate, may appear from the 
 signification of the same expressions in the historical and j)i'()- 
 phetical parts of the Word. There are in general two origins 
 of falsities, one arising from the lusts of self-love and the love 
 of the world, and the other from knowledges and scientifics l>y 
 means of reasonings ; the falses thence derived, when they 
 would domineer over truths, are signified by Sodom, Gomorrah,. 
 Admah, and Zeboim. That falses and the evils thence resulting 
 are the boundaries or limits of such external worship as is with- 
 out internal, mav appear plain to every one. In such worship, 
 all is dead and lifeless, so that which way soever the man who 
 maintains such worship turns himself, he falls into falsities :. 
 there is no internal principle to guide and keep him in the way 
 of truth, but only an external one, which carries him away,, 
 according to the impulses of lust and phantasy. Sodom, Go- 
 morrah, Admah, and Zeboim, being often mentioned in the 
 historical and i)roplietical parts of the W(.)rd, the particular sig- 
 nification of each, by the divine mercy of the Lord, will be slK)\vn 
 as they occur. 
 
 1213. Verse 20. These are the sons of Ilam^ ciccording tO' 
 their families^ according to their tongues^ in their countries^ hi 
 their nations. By the sons of Ham are signified the derivations 
 of forms of doctrine and of worship, proceeding from corrupt 
 internal worship, which is Ham : according to their families, 
 according to their tongues, in their countries, in their nations, 
 jignifies, according to the genius of each, in particular and in 
 j^eneral ; according to families, is according to morals ; accord- 
 ing to tongues, is according to opinions ; in their countries, is 
 in general with respect to opinions ; in their nations, is in gen- 
 eral with respect to morals. 
 
 1214. That ''the sons of Ham"' signify the derivations of 
 forms of doctrine and of worship proceeding from corrupt in- 
 ternal worship, which is Ham, appears from the signification of 
 sons, as denoting things relating to doctrine, and from the sig- 
 nification of Ham, as denoting corrupt internal worship ; con- 
 cerning which, see above. 
 
 1215. " According to their families, according to their 
 tongues, in their countries, in their nations." — That these words 
 signify according to the genius of each, in particular and in 
 general, was ex])lained above, at verse 5 ; where the same words 
 occur, but in a different order, speaking of the sons of Japheth : 
 " That from these were spread abroad the islands of the Gen 
 tiles, 1)1 their lauds, every one according to his tongue, according
 
 502 GENESIS. [Chap x. 
 
 to their families, as to their nations ;'' by which are signified 
 dift'erent kinds of external worship united with internal : where- 
 fore, in the order there described, the things relating to doctrine 
 have the precedence, but in the present verse, the things relating 
 to morals or life have the precedence. 
 
 1216. That "according to their families," means, according 
 to morals, and that " according to their tongues," means, ac- 
 cording to opinions ; that " in their countries," means, in gen- 
 eral with respect to opinions, and that " in their nations," means, 
 in general with respect to morals ; may appear from the signifi- 
 cation of each term, viz., of family, tongue, country, and nation, 
 as used in the Word, concerning which signification see wdiat 
 was said above, at verse 5. 
 
 1217. Terse 21. Afid there were horn also unto Shem : He 
 is the father of all the sons of Heber / the elder hrother of Jor 
 phetJi. By Shem is here signified the ancient church in general : 
 by their being born unto Shem is here signified that a new 
 church had existence from the ancient church : by Heber is 
 signified a new church, which may be called the second ancient 
 church : by his being the father of all the sons of Heber, is 
 signified, that this second ancient church, and the things apper- 
 taining to it, had existence from the former 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, may appear fi-om this consideration, that the subject 
 here treated of is concerning Heber, to whom now it has 
 reference ; and that he is called in this verse the elder brother 
 of Japheth. 
 
 1219. That by " there were born unto Shem," is signified 
 that a new church had existence from the ancient church, ap- 
 pears from the things contained in this verse, in that the subject 
 treated of is concerning Heber, by whom is meant that new 
 church, whereof more will be said hereafter. 
 
 1220. That by Heber is signified a new church, which may 
 be called the second ancient church, appears from what follows, 
 where Heber is particularly treated of. The name Heber is 
 here mentioned, because that new church was derived from him. 
 "What were the particular circumstances relating to Heber and 
 this second church, will be shown, by the divine mercy of the 
 Lord, in what follows. 
 
 1221. That by his being " the father of all the sons of He- 
 ber," is signified, that this second ancient church, and the things 
 appertaining to it, had existence from the former ancient church 
 as from their father, will a])pear in like manner from what fol- 
 lows concerning Heber and this church : for Heber is treated of 
 from verse 24 to .'>0, of this chapter, and from verse 11 to the 
 end, of tiie following chapter.
 
 121G— l2!LH.] GENESIS. 503 
 
 1222. That by " the eldei- brother of Japlieth" is signified, 
 that the worship in this church was external, appears from the 
 fiignification of Japlieth, as denoting the external church ; con- 
 cerning Japheth see the foregoing chapter, verse 18, and above 
 in this chapter, from verse 1 to 5. Here, Shem, the elder brothei 
 of Japheth, signifies, in particular, that the internal church and 
 the external church are brethren; for such is the connection and 
 relationshi]) subsisting between internal worship and external 
 worship, when this is influenced by internal, because in each 
 charity is the principal ; but the internal church is the elder 
 brother, as being prior and interior. " The elder brother of Ja- 
 
 gheth" likewise implies, that the second ancient church called 
 [eber, was as a brother of the first ancient church ; for by 
 Japheth, in the internal sense, is signified nothing else but exter- 
 nal worship influenced by internal, whatever l)e the church which 
 is spoken of; consequently, by Japheth, also, is signified the 
 worship which prevailed in this new ancient church, which was 
 chiefly external. Such is the nature of the internal sense ot 
 the Word, that the historical circumstances of the literal sense 
 are not attended to, when respect is had to the universals that 
 are abstracted from the literal sense, for they mutually regard 
 each other in a different manner : hence the elder brother ot 
 Japheth here signifies, in the internal sense, the worship which 
 prevailed in the new ancient church, denoting it to be exter- 
 nal. Unless this had been the signification of these words, it 
 would have been needless to add, that Shem was the elder brother 
 of Japheth. 
 
 1223. Yerse 22. The sons of Shem ; Elmn^ and Ashur^ and 
 Arphaxad^ and Lud^ and Aram. By Shem, is here signified, 
 as before, the internal church : by the sons of Shem are signi- 
 fied the things appertaining to wisdom : Elam, Ashur, Arphax- 
 ad, Lud, and Aram, were so many several nations, by which 
 are signified the things appertaining to wisdom : by Elam is sig- 
 nified faith grounded in charity ; by Ashur, reason thence 
 derived ; by Arphaxad, science thence derived ; by Lud, the 
 knowledges of truth ; by Aram, the knowledges of good. 
 
 1224-. Hence it appears that these names signifv in the 
 internal sense, viz., that the ancient church, which was an in- 
 ternal church, was endowed with wisdom, intelligence, science, 
 and the knowledges of truth and goodness. Such are the 
 things contained in the internal sense, although nothing is ex- 
 pressed but names, which in the literal sense seem only to 
 imply, that there w^ere so many several origins or fathers ot 
 nations, and thus nothing doctrinal, much less spiritual and 
 celestial, ajipears to be involved in them. The case is similar in 
 the writmgN of the prophets, where sometimes there occurs a 
 eeries of names, by which, in the internal sense, are signified 
 things, which are arranged in a beautiful and connected order.
 
 504 GENESIS. [Chap. x. 
 
 1225. That by Shem is signified the internal church, waa 
 said and shown in the foregoing chapter, verse 18, and the sub 
 sequent verses. 
 
 1226. That by the sons of Shem are signified such things 
 as appertain to wisdom, appeai-s from this consideration, that 
 Sliem is the internal church, the sons whereof are no other 
 than the things of wisdom. All that is called wisdom, which 
 i8 begotten of charity, that is, by charity from the Lord, frt)m 
 whom is all wisdom, because he is Wisdom itself. Hence comea 
 true intelligence, and hence ti-ue science, and hence true knowl- 
 edge, all which are the sons of wisdom, that is, the sons of the 
 Lord by charity : and since they are the sons of the Lord by 
 charity, therefore wisdom is predicated of each, for in each there- 
 is wisdom, whence they derive their life, and that in sucii man- 
 ner, that neither intelligence, nor science, nor knowledge, haa 
 any life except tVom wisdom, which is the offspring of charity^ 
 which, again, is the oifspring of the Lord. 
 
 1227. That Elam. Ashnr, Arphaxad, Lud, and Aram, were 
 po many several nations, a]i]>ears from the historical and pro- 
 phetical parts of the Word where they are mentioned : and tiiat 
 by those nations are signified the things appertaining to wisdom^ 
 appears from what has been said above, and also from what 
 follows. With these nations was established the internal church; 
 with the others, w^liich are called the sons of Japheth, was estab- 
 lished the external church ; with those who are called the sons 
 of Ham, existed a corrupt internal church ; and with those who 
 are called the sons of Canaan, a corrupt external church. It is 
 the same thing, whether we speak of internal and external wor- 
 ship, or of an internal and external church, 
 
 1228. That by Elam is signified faith grounded in charity, 
 appears from the essence of an internal church. An internal 
 church is that in which ch-arity is the principal, or the ground 
 of tliought and action : and the first ofi'spring of charity is 
 nothing but faith, for thence and from no other source is taith 
 derived. That Elam is faith grounded in charity, or that real 
 faith which constitutes the internal church, appears also from 
 Jeremiah: "The Word of Jehovah that came to Jeremiah tFie 
 prophet concerning FJam, : Behold, I break the bow of Elavil the 
 chief of their might : and uj)on Elam will I bring the four winds 
 from the four quarters of heaven, and will scatter them towards 
 all those winds, and there shall be no nation whither the out- 
 casts of Elam shall not come : and I will cause Elam to be dis- 
 ma^'ed before their enemies, and before them that seek their 
 life, and I will bring evil upon them, even my fierce anger, 
 Baith Jehovah : and I will send the sword after them till I have 
 consumed them : and I will set my throne in Elam^ and will 
 destroy thence the king and the princes, saith Jehovah. And it 
 shall come to pass in the latter days, that I will bring back tli«^
 
 1L>'25— 12;3J.l GENESIS. 505 
 
 ■f;a,i)tivity of Elain^''' (xlix. 84 to 39.) In this pa-^saue, the sulject 
 treated of under tJie name of Elam is concern! ii*):; faith, or, what 
 is the same thing, concerning the internal cluircii, wiiich was 
 become pei'verted and corru])ted ; and then concerning the res- 
 toration of tlie same, as is frequently the case in the Word, wlicre 
 mention is made of Jndali, of Israel, and of Jacob, by whom aie 
 signified chnrclies ; by Judah the church celestial, l)y Israel the 
 church s])iritual, and by Jacob the external church ; of which 
 churches in their perverted state, it is in like manner predicated, 
 that they should be dispersed, and afterwards that they should 
 be again gathered together from their dispersion, and should be 
 brought back out <»f captivity, by whicli is meant the creation of 
 a new church. The case is similar in tiie present ])assage con- 
 cerning Elam. or in the internal chui'ch ])ei'verted and coi'rupted, 
 in its l)eing tlireatened with dispersion, and in its af eiwards 
 being said that it should l)e l)rought back again ; on which occa- 
 sion it is said, that Jehovah would place his throne in Elam. that 
 is, in the internal chm-ch, or in the internals of the chuich, which 
 are no other than the things apj>ertaining to faith gi'ounded in 
 charity. So in Isaiah : "The burden of the desert of the sea : 
 As whirlwinds in the south pass through, so it cometh from the 
 desert, from a terrible land : a hard vision is declared to me : 
 the treacherous one dealeth treacherously, and the spoiler sjjoil- 
 •eth. Go lip, O Elam^ besiege, O Madai : all the sighing 
 thereof I will make to cease," (xxi. 1 ;) speaking of the vastation 
 of the church by Babel : Elam there signifies the internal church, 
 Madai the external church, or external worship in which is in- 
 ternal : that Madai signifies such a church, or such worship, 
 appears above at verse 2, of this chapter, where Madai is called 
 the son of Japheth. 
 
 1229. That by Ashur is signified reason, appears from what 
 was shown above, verse 11 of this chapter. 
 
 1230. That by Arphaxad is signified science, cannot be so 
 well confirmed from the Word, but appears from the series of the 
 things treated of both before and after. 
 
 1231. That by Lud are signified the knowledges of truth, 
 apj)ears from this consideration, that the knowledges of truth 
 are derived from this source, viz., from the Lord by charity, and 
 thus by faith, through the means of reason and science. The 
 same a]ipears also from this passage in Ezekiel : "They of Per- 
 sia, and Lud^ and Phut, were in thine army, thy men t)f war ; 
 they hung the shield and helmet in thee, they set fbi-th thy come- 
 liness," (xxvii. 10;) speaking of Tyre: Lud and Phut denote 
 knowledges, which are said to be in an army, and are called men 
 of war, because they serve to defend truths, and are a support 
 to reason ; which is also signified by hanging up the shield and 
 helmet. That by Phut are signified the exterior knowledges <.A 
 the AVord, may be seen above, verse 6 of this chapter.
 
 506 GENESIS. [Chap, x 
 
 1232. Hence it follows, that by Aram, or S^'ria, are signi- 
 fied the knowledges of good. The same appears also from the 
 Word; as in Ezekiel : "^ram was thj merchant, in the multi 
 tnde of thy works ; they occupied in thy fairs with emeralds^ 
 purple, and broidered work, and fine linen, and coral, and 
 agate," (xxvii. 16 ;) speaking of Tyre, or the possession of 
 knowledges ; where works, emeralds, purple, broidered work, 
 fine linen, coral, and agate, signify nothing else but the knowl- 
 edges of good. So in Hosea : " Jacob fled into the country of 
 Aram^ and Israel served for a wife, and for a wnfe he kept sheep: 
 and by a prophet Jehovah brought up Israel out of Egypt, and 
 by a prophet was he preserved. Ephraim provoked him to 
 anger with bitterness," (xii. 12, 13, ll ;) where Jacob signifies 
 the external church, and Israel the spiritual internal church : 
 Aram denotes the knowledges of good ; Egypt denotes per- 
 verting science ; Ephraim, perverted intelligence ; the significa- 
 tion of which names could never appear from the literal sense, 
 but only from the internal senses, in which names signify 
 things relating to the church, as has been already observed. So 
 in Isaiah : " Behold, Damascus is taken away from being a city, 
 and is become a ruinous heap. The fortress also shall cease 
 from Ephraim, and the kingdom from Damascus, and the 
 residue of Aram : they shall be as the glory of the sons of 
 Israel," (xvii. 1, 3 :) where the residue of Aram signifies the 
 knowledges of good which are called the glory of Israel. Aram, 
 or Syria, signifies, also, in an opposite sense, the knowledges of 
 good perverted, according to what is usual in the Word, where 
 the same expression is frequently applied in a two-fold significa- 
 tion ; that Aram is thus used in the opposite sense, may be seen 
 in Isaiah vii. 4, 5, 6 ; ix. 12 ; Deut. xxvi. 5. 
 
 1283. Yerse 23. And the sons of Arcmi / Uz^ and Hul^ and 
 Gether^ and Mash. Aram signifies here as before, the knowl- 
 edges of good : the sons of Aram are the knowledges thence 
 dej'ived, and the things appertaining to knowledges : Uz, Hul, 
 (Tether, and Mash, signify so many several kinds of these 
 knowledges. 
 
 1231. That Aram signifies the knowledges of good, was 
 just now shown above. Hence it follows, that the sons of Aram 
 are knowledges thence derived, and the things appertaining to 
 knowledges. Knowledges thence derived are natural truths ; 
 and tlie things appertaining to knowledges are actions according 
 thereto. That this is the signification of these names, cannot 
 BO M'ell be proved from tlie Word, inasmuch as the}' do not fre- 
 quently occur therein, only Uz is mentioned in Jeremiah xxv. 20, 
 and in the Lamentations iv. 21. Hence then it follows, that 
 Uz, Hul, Gether, and Mash, signify so many several kinds of 
 these knowledges, and of actions according thereto. 
 
 1235. Yei-se 24. And Arjyhajxid legat S/ielah^ and Shelah
 
 1232—1288.] GENESIS. 507 
 
 hegat Heber. Arpliaxad was a nation so called, by which is 
 signified science: Shelah in like manner was a nation so called, 
 by which is signified whatever appertains to science in its deriva- 
 tion thence: by Heber is signified also a nation, whose father 
 was Heber, a person so named, by whom is signified a second 
 ancient church which was separated from the former. 
 
 1236. That Arpliaxad was a nation so called, and that 
 thereby is signified science, appears from what was said con- 
 cerning him above, verse 22. 
 
 1237. That Shelah in like manner was a nation, and thai 
 thereby is signified whatever appertains to, and is derived from 
 science, follows of conseqnence, since it is said that Arpliaxad 
 begat Shelah. 
 
 1238. With respect to Heber, as signifying also a nation, 
 whose father was a person of the name of Heber, the case is 
 this. They who have been named hitherto were nations, amongst 
 whom the ancient church w^as planted, all which were called 
 the sons of Shem, Ham, Japheth, and Canaan, because by Shem, 
 Ham, Japheth, and Canaan, are signified difi'erent kinds of 
 worship prevailing in the church ; and there never existed such 
 persons as Noah, Shem, Ham, Japheth, and Canaan. But as 
 the state of the ancient church in particular was such, and the 
 state of every church in general is such, as to include a true 
 internal church, a corrupt internal church, a true external 
 church, and a corrupt external church, therefore these names 
 are here adopted, in order that all these diflPerences in general 
 may be referred to them and their sons, as to their heads or 
 sources. The nations here named, also, originally maintained 
 such worship, and were therefore called the sons of one of the 
 sons of Noah ; and it is for this reason, likewise, that the several 
 kinds of worship themselves are also signified in the Word by 
 the names of these nations. This first ancient church, signified 
 by Noah and his sons, was not confined to a few, but was ex- 
 tended over several kingdoms, viz., over Assyria, Meso]>otamia, 
 Syria, Ethiopia, Arabia, Lybia, Egypt, Philisthea, even to Tyre 
 and Sidon, through the whole land of Canaan, on each side of 
 Jordan ; as appears from the nations here named. But after- 
 wards a certain kind of external worship began to prevail in 
 Syria, which in process of time spread itself far and wide, and 
 extended through several countries, particularly through the 
 land of Canaan, and which was different fi-om that of the an- 
 cient cliurch ; and as there thus arose something resemliling a 
 church, which was separate from the ancient church, it may be 
 considered as the establishment of a sort of new church, which 
 may therefore be called the second ancient church. Of this 
 church, Heber was the first institutor ; and therefore it is called 
 Heber from him. All at that time were distinguished into 
 bouses, families, and nations, as was shown above, one nation
 
 .-508 GENESIS. [Chap. x. 
 
 ackuowlodging one iathei\ from whom aho it took its name, as 
 appears throughout the AV^ord ; tluis the nation, whicli ackn(iwl- 
 edged Heber as their father, was called the Hebrew nation. 
 
 1239. That by Heber is signified a second ancient church, 
 which was separate from the former, appears from what has 
 been here said. 
 
 124:0. Verse 25. And to Heber were horn two sons : the 
 name of the one was Peleg^for in his days was the earth divided / 
 ■and the name of his brother was Joktan. Heber was the first 
 founder of a second ancient church, and by him this church 
 is signified : he had two sons, by whom are signified two kinds 
 ■of worship, viz., internal and external : his two sons were called 
 Peleg and Joktan ; by Peleg is signified tlie internal worship of 
 that church, and by Joktan its external worship : by " in his 
 ■days was the earth divided," is signified, the rise of somewhat 
 new relating to the church ; the earth here signifies the church, 
 as above : *' the name of his brother was Joktan," signifies the 
 external worship which prevailed in that church. 
 
 124:1. With respect to Heber being the first founder of the 
 second ancient church, and by whom that church is signified, 
 the case is tliis. The first ancient church, which, as was ob- 
 fcerved, was spread far and wide over the face of the globe, par- 
 ticularly in Asia, in process of time, as is usual with all ciiurches, 
 in all places, grew degenerate, and was adulterated by innova- 
 tions, both as to its external and its internal worship. This 
 was the case in various countries, and was owing especially to 
 this circumstance ; that all the significatives and representatives, 
 which tlie ancient church received by oral tradition from the 
 most ancient church, all which had respect unto the Lord and 
 his kingdom, were turned into idolatrous rites, and with some 
 nations into magical ceremonies. To prevent the destruction 
 which hence threatened the whole church, it was permitted by 
 the Loi'd that a significative and representative worship should 
 be again restored in a particular country. This was effected by 
 Heber ; and this worship consisted principally in external things. 
 The external things employed were high places, groves, statues, 
 anointings, besides the establishment of priestly offices and o^ 
 whatever had relation to their functions ; together with the 
 various other things which are included in the name of statutes 
 or ordinances. Tlie internals of their worship were docti'inals 
 derived from the Antediluvians, especially from those who were 
 called Enoch, who collected the truths which the most ancient 
 church saw by })erception, and thence framed doctrinals ; and 
 these were their Word. From both these sources was derived 
 the worship of this chiu'ch, which was called Heber, but >\'ith 
 iidditions and alterations, jxirticularly in this circumstance^ that^ 
 fibove all other rituals, sacrifices began to be preferred, which 
 were unknown in the true ancient cliurch, except with some ol
 
 1239—1246.] GENESIS. 509 
 
 the posterity of Ham and Canaan, who, bein'g i.lohiters, were 
 allowed this kind of worship, to prevent their sacriticin»^ their 
 Bons and daughters. Hence it appears what was the quality 
 and character of this second ancient church, which was insti- 
 tuted by Heber, and was continued with his posterity called th(> 
 Hebrew nation. 
 
 1242. That by the two sons of Heber, called Peleg and 
 J(>ktan, are signified two kinds of worship, viz., internal and 
 external ; and that by Peleg is signified the internal worship 
 of that church, and by Joktan its external ; appears ])articu- 
 larly from this consideration ; that by Heber and his nation is 
 signified, in the internal sense, this second ancient church ; and 
 whereas in every church there is an internal and an external, 
 (for without an internal it neither is nor can bo called a church 
 but an idolatry,) therefore, sons being here predicated (jf the 
 things appertaining to the church, it appears, that by one ol 
 the sons is signified the internal of the church, and by the other, 
 the external ; as is usual throughout the ^vVord ; and as was sig- 
 nified above by Adah and Zillah the wives of Laniecli, n. 409; 
 and as is signified by Leah and Ractel, and by Jacob and 
 Israel, of whom more will be said elsewhere ; not to mention 
 other cases. The posterity of Joktan are treated of in this chap- 
 ter, and of Peleg in the following cliapter. 
 
 1243. That by "in his days was 'die earth divided," Is signi- 
 fied the rise of somewhat new appertaining to the church, appears 
 from what has been just nowobsei-ved ; for by earth nothing else 
 is signified but the church ; as \/as clearly shown above, n. 662, 
 1066. 
 
 1244. That " the name of his brother was Joktan," signifies 
 the external worship prevailliig in that church, has just been 
 shown. That external woi-ship 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 ot Japbeth ; wherefore here the name 
 of brother is added. 
 
 1245. Vei-ses 26- -20. Atid Joktan hegat Almodad^ and 
 Shelaph^ and Ilazarniavetlt., and Jcrah^ and Hadoram^ and JJzd, 
 and JJ'Mah^ and Ohel^ a7id Ahimael^ andSheha^ and Ophii\ ai\d 
 Haa'dah^ andJobah, Ail these were the sons of Joktan. These 
 were so many several nations of the families of Heber, by which 
 are signified so many rituals. 
 
 1246. That these were so many several nations of the families 
 of Heber, may appear from the state in which men lived at 
 that time. In the most ancient time, as was observed above, 
 nations were distinguished into families, and families into houses, 
 each nation acknowledging one father, from whom it received 
 its name. The sons of one father, when they multiplied, in 
 like manner constituted houses, families, and nations ; and so 
 on successively. This was the case with those who were the
 
 ,»»10 GENESIS. TChap. x. 
 
 sons of Joktau. This may be illustrated by the case of the sons 
 of Jacob, who afterwards when thev multiplied, constituted 
 tribes, each whereof acknowledged for a father one of the sons 
 of Jacob, from whom it received its name, but still all taken 
 together were from Jacob, and were called Jacob. So these 
 nations were from Heber, and were called Hebrews. 
 
 1247. That by those nations are signified so many several 
 kinds of rituals, appears from this consideration, that names 
 in the Word always signify things : for the Word in its internal 
 sense has respect solely to the Lord, and to his kingdom in tlie 
 heavens and on earth, consequently to the church, and to the 
 things appertaining to the church ; and this is the case with 
 these names. As Joktan the son of Heber signifies the ex- 
 ternal worship of this new church, as was shown above, there- 
 fore his sons can sio;nify nothing else but the things appertaining 
 to external worship, which are rituals, and meaning, in fact^ 
 BO many kinds thereof But it is impossible to say what kinds 
 of rituals are here signified, since their kinds are determined 
 according to the worship to which they have relation, and unless 
 the worship be first known, nothing can be ascertained concern- 
 ing its rituals. iS^or would the knowledge be of any use, sup- 
 posing it could be ascertained ; since none of the names of these 
 cations occur in other parts of the Word. The names Sheba 
 Ophir, and Havilah, do indeed occur elsewhere, but they are 
 not of this stock ; for the Sheba and Havilah spoken of else- 
 where, belong to those who are called the sons of Ham, as ap- 
 pears from verse 7, of this chapter : and the case is the same 
 in respect to Ophir. 
 
 124S. Yerse 30. And their dwelling ivasfrom Mesha^ in 
 coming imto Sephai\ a mountain of the east. By these words 
 is signified the extension of worship, and, in fact, its extension 
 from the truths of faith to the good of charity : By Mesha is 
 signified truths ; by Sephar, good ; by a mountain of the east, 
 charity. 
 
 1249. That by these Avords is signified the extension of wor- 
 ship, and, in fact, its extension from the truths of faith to the 
 good of charity ; and that by Mesha is signified truth, and by 
 Sephar good : cannot be so well confirmed by the Word, because 
 there is no mention made of Mesha and of Sephar by the pro- 
 phets ; but still it may appear from this consideration, that these 
 words are the closing period of all that goes before; and particu- 
 larly from this circumstance, that the expression, mountain of 
 tJie east.^ is the ultimate to which all that goes before looks for- 
 ward : and by a mountain of the east is signified charity from 
 the Lord, as may be seen from what presently follows. It may 
 appear, also, from this consideration ; that all things belonging 
 to the church regard charity as their ultimate and end. Hence 
 it follows, that Mesha signifies truth, or the term, or limit, from
 
 1247—1251.] GENESliS. 511 
 
 vvhencc the j)r()ii;ression commences, and that Sephar signifies 
 good, and thus cliarity, wiiich is a mountain of tlie east, or the 
 term or limit to which the jirugression tends. 
 
 1250. Tluit by " a mountain of the east" is signified charity, 
 and indeed charity from the Lord, may appear from the signi- 
 fication of a mountain in the Word, as denoting love towards the 
 Lord, and neighborly love, or charity as was shown above, n. 
 795 ; and that the east signifies the Lord, and thence the celestial 
 things appertaining to love and charity, see above, n. 101 ; and 
 likewise from the tVdlowing ])assages of the AVord : "The cheru- 
 bim lifted up their wings, — the glory of Jehovah went up from 
 the midst of the city, and stood upon the Tnountain^ which is 
 on the east of the city," (Ezek. xi. 22, 23 ;) where by the moun- 
 tain which is on the east, nothing else is signified but what is 
 celestial, appertaining to love and charity, which are of the 
 Lord; for it is said, that the glory of Jehovah stood there. 
 Again, in the same propiiet. "lie brought me to the gate, even 
 the gate that looketh toward the east ; and behold, the glory ot 
 the God of Israel came from the way of the east^'' (xliii. 1, 2 ;) 
 where by the east the like is signified. Again, in the same 
 prophet : " He brought me back by the way of the gate of the 
 outer sanctuary which looked toward the east^ and it was shut : 
 and Jehovah said unto me. This gate shall be shut, it shall not 
 be opened, and no man shall enter in by it, but Jehovah the 
 God of Israel shall enter in by it," (xliv. 1, 2;) where in like 
 manner the east signifies what is celestial, appertaining to love, 
 which is of the Lord alone. Again, in the same prophet : 
 "When the prince shall present a voluntary burnt-oft'ering or 
 peace-oflPerings voluntarily unto Jehovah, one shall then open 
 him the gate that looketh towards the east^ and he shall present 
 his burnt-oftering, and his peace-oft'erings, as he shall do on the 
 saljbath day," (xlvi. 12;) in like manner denoting what is celes- 
 tial, which appertains to love towards the Lord. Again in the 
 same prophet : " He brought me again to the door of the house, 
 and behold, waters issued out from under the threshold of the 
 house, towards the east^ for the front of the house was the east^'' 
 (xlvii. 1 ;) speaking of the New Jerusalem ; where the east sig- 
 nifies the Lord, and thus the celestial principle appertaining to 
 love; v/aters signify things spiritual. The same is here signified 
 by a mountain of the east. Moreover, they who dwelt in Syria 
 were called the sons of the east; concerning whom, by the 
 divine mercy of the Lord, more will be said in the following 
 Dages. 
 
 1251. Yerse 31. These are the soivf, of Shem^ according to 
 their families^ according to their tongues^ in their countries^ ac- 
 cording to their nations. "These are the sous of Shem," sig- 
 nifies, the derivations from internal worship, which is Shem 
 "according to their families, according to their tongues, in the;.
 
 512 GENESIS. [Chap. x. 
 
 countries, according to their nations," signifies, according to 
 the genius of each in particular and in general ; "according to 
 their families," is, according to differences in respect to cliarity ; 
 " according to their tongues," is, according to differences in 
 respect to faith ; " in their countries," is, in general with respei t 
 to the things appertaining to faith ; " in their nations," is, in 
 general with respect to the things appertaining to charity. 
 
 1252. That this is the signification of these words, it is need- 
 less to prove furtlier, since the same words occur above, verse 
 20, whither, therefore, the reader is referred. The signification 
 of the things mentioned in the Word, as, in the present case, 
 of families, tongues, countries, and nations, is regulated bv the 
 subjects to which tiiej are applied. In the former place, the 
 subject was respecting Ham, or corrupt internal worship ; but 
 here it is respecting Shem, or of true internal worship; where- 
 fore families and nations, in the former case, were applied to 
 express the morals, and tongues and countries the opinions, of 
 this internal church corrupted, but in the present case, families 
 ana nations are applied in reference to the charity, and tongues 
 and countries to the faith, of the true internal church ; con- 
 cerning the signification of families and nations, more may be 
 Been in the following parts of this chapter. 
 
 1253. Verse 32. These, are the families of the sons of Noah 
 according to their generations^ in their nations. "These are the 
 families of the sons of N(>ah," signifies the kinds of worship 
 which prevailed in the ancient church in particular : according 
 to their generations, signifies, according to their capacity of 
 being reformed : in their nations, signifies, the kinds of worship 
 which prevailed in the church in general. 
 
 1254. That " these are the families of the sons of Noah," 
 signifies the kinds of worship prevailing in the ancient church 
 in particular, appears from the signification of a family, and of 
 a family of sons, as denoting different kinds of worship, and 
 indeed particulars of worship. The nations mentioned in the 
 foregoing parts of this chapter signified only the various kinds 
 of Worship which prevailed in the ancient church, wherefore the 
 families, of which those nations consisted, can have no other 
 signification. In the internal sense, no families can be meant 
 but those of things spiritual and celestial. 
 
 1255. That " according to their generations," signifies, ac- 
 cording to their caj)acity of being reformed, aj)pears from the 
 signification of generation, as denoting reformation. When 
 man is born again, or regeni'rated, of the Lord, then all things, 
 both in general and in ])articular, which he receives anew, are 
 generations, or births ; thus, in the present case, the ancient 
 church being the subject treated of, " iiccording to their genera- 
 tions," signifies, according to their capacities of being reformed. 
 As to wliat relates to the reformations of the nations themselves.
 
 1252—1258.] GENESIS. 51S 
 
 it is to he observed, that they did not at all maintain a similar 
 woi'ship, nor a similar doctrine, by reason that tht'V were not 
 all of a similar genins, or similarly educated and instructed ihnn 
 fheir infancy. The })rincii)les which a man imbibes from infancy, 
 the Lord never breaks, but only bends. If lie have thus im» 
 bribed principles which he considers as sacred, and they be such 
 as do not oppose divine and natural order, being in themselves 
 indifferent, the Lord leaves them undisturbed, and suffers him 
 to abide in them. This was the case with many things in the 
 second ancient church, as, by the divine mercy of the Lord, 
 will be shown elsewhere. 
 
 1256. That " in their nations" signifies the several kinds of 
 worship which prevailed in the church in general, appears from 
 what has been said above concerning nations, and from what 
 follows. 
 
 1257. And from these were spread abroad the nations in th« 
 earth after the jiood. " From these were spread abroad the 
 nations in the earth," signifies, that hence came all the kinds 
 of worship which prevailed in tlie church, both as to things 
 good and evil, which are signified by nations : the earth is the 
 church : " after the flood," signifies, from the commencement 
 of the ancient church. 
 
 1258. " From these were spread abroad the nations in the 
 earth." That these words signify, that hence came all the 
 kinds of worship which prevailed in tlie church, both as to things 
 good and evil, appears from the signification of nations. By a 
 nation, as was observed above, are understood several families 
 together. In the most ancient and the ancient church, such a 
 collection of families as acknowledged one father, formed one 
 nation. But with respect to nations as signifying, in the internal 
 sense, different kinds of worship prevalent in the church, as to 
 what is good or evil in such worship, the case is this. When 
 families and nations are viewed by the angels, they have not at 
 all the idea of a nation ()r i'amily, but only an idea of the worship 
 wjiich prevails in that nation, or family ; for they regard all purely 
 f'l- their quality, and that quality of man which is the object ot 
 regard in heaven, is his charity and faith. This may be easily 
 conceived by any one, who only attends to what passes in him- 
 self when he regards any man, or any family, or any nation : 
 lie usually thinks concerning the qualitj- of each, and, according 
 to the principle, whatever it may be, which is predominant at 
 the time in his own mind, he forms an idea of their qualit}', 
 from which he afterwards considers them within himself; much 
 mt)re must the Lord, and the angels under his influence, regard 
 a man, family, or nation, according to the quality of each in 
 relation to charity and faith. Hence it is that, in the internal 
 sense, nothing else is signified by nations than the kinds of 
 worshi]^ prevalent in the church, and, in fact, the quality of 
 
 L L
 
 514 GENESIS. [Chap. x. 
 
 such worship, in relation to the good of charity and the truth 
 «•>f faith originating therein. AVhen the term nations occurs ir. 
 the Word, the angels never dwell on the idea of nations, ac- 
 cording to the historical and literal sense, but on the idea of 
 goodness and truth prevalent in the nation so named. 
 
 1259. AVith respect to the signification of nations, as denot- 
 ing tilings both good and evil in worship, the case is this. Man- 
 kinil, in the most ancient times, lived distinguished intonations, 
 families, and houses, as was observed above, in order that the 
 church on earth might represent the kingdom of the Lord, whei'e 
 all are disposed into societies, and those into greater societies, 
 and these again into greater ; all according to the differences 
 of love and faith, in general and in particular; concerning which, 
 see above, n. 684, 685. Thus tiiej are distinguished, as it were, 
 into houses, families, and nations. Plence, in the Word, houses, 
 families, and nations, signify the good things of love, and of 
 faith grounded in love. So, in the Word, an accurate distinc- 
 tion is made between nations and people, nations signifying 
 good or evil, but people signifying what is true or false ; and 
 this continually without exception ; as may appear from the 
 following passages : " In that day there shall be a root of Jesse, 
 which shall stand for an ensign of the peoj?Ie ; to it shall the 
 naticnis seek ; and his rest shall be glorious. And it shall come 
 to pass, in that day, that the Lord shall set his hand a second 
 time to recover the remnant of his j^^ople^ which shall be left 
 from Assyria, and from Egypt, and I'rom Pathros, and from 
 Cush, and from Elam, and from Shinar, and from Haniath, 
 and from the islands of the sea. And he shall set up an ensign 
 fur the nations^ and shall assemble tiie outcasts of Israel, and 
 gather together the dispersed of Judah, from the four corners 
 of the earth," (Isaiah xi. 11, 12 ;) where people signify the 
 truths of the church, and nations what is good therein, between 
 which a manifest distinction is made. The subject here treated 
 of is concerning the kingdom of the Lord, and concerning the 
 church, and also, in a universal sense, concerning every re- 
 generate man : by the names mentioned are meant the things 
 spoken of above : Israel denotes the spiritual things uf the 
 church, Judah its celestial things. Again, in the same prophet : 
 '' The ^;*?^^;^^ that walked in darkness have seen a great light. — 
 Thou hast multiplied the nation^ thou hast magnified its glad- 
 ness," (ix. 2, 3 ;) where the people denote truths, and therefore 
 to walk in durkness, and to see light, are" predicated thereof; 
 the nation denotes what is good. Again, in the same prophet : 
 "What answer shall be made to the messengers of rhe nation! 
 That Jehovah liath founded Zion, and the poor of his 2>^'0j)le 
 shall trust therein," (xiv. 32 ;) where, in like manner, the na- 
 tion denotes what is good, and the people what is true. Again, 
 in tlie same prophet: "He will destroy in this mountain the
 
 1259.] GENESIS. 515 
 
 face of the covering which is cast over all people^ and the veil 
 that is spread over all nations^'''' (xxv. 7 ;) speaking of a new 
 church, or the church of the Gentiles : people denote its 
 ti'uths, and nations its goodnesses. Again, in the same pro- 
 phet : " Open ye the gates, that the righteous nation which 
 keej)eth the truth may enter in," (xxvi. 2 ;) where the nation 
 plainly denotes things good. Again, in the same propliet : " Let 
 all the nations be gathered together, and let the people be as- 
 sembled," (xliii. 9 ;) speaking also of the church of the Gen- 
 tiles : nations signify its goodnesses, and people its truths, which, 
 •l)eing distinct from each other, are separately treated of; other- 
 wise the repetition would be needless. Again, in the same 
 prophet: "Thus saith the Lord Jehovih, Behold, I will lift up 
 ray hand to the nations^ and set up my standard to the people : 
 and they shall bring thy sons in their bosom, and shall carry thy 
 daughters on their shoulders," (xlix. 22;) speaking of the Lord's 
 kingdom ; where nations, in like manner, denote goodnesses, 
 and people truths. Again, in the same prophet : "Thou shalt 
 break forth to the right hand and to the left, thy seed shall in- 
 herit the nations^ and cause the desolate cities to be inhabited," 
 (liv. 3 :) speaking of the Lord's kingdom, and of the church 
 which is called the church of the gentiles : that nations signify 
 ■the good things of charity, or, what is the same thing, those 
 who are principled in the good things of charity, appears from 
 this circumstance, that the seed, or faith, is to inherit them : 
 -cities denote truths. Again, in the same proijhet : " Behold, I 
 have given him a witness to the peopjle^ a prince and lawgiver 
 to t\\e p>eop>le . Behold, thou shalt call a nation that thou knowest 
 not, and nations that knew nut thee shall run unto thee," (Iv. 
 4, 5 ;) speaking of the Lord's kingdom ; where people denote 
 truths, and nations goodnesses. Li the church, they who are 
 principled in goodness are nations, and they who are principled 
 in the truths of faith are people ; for goodnesses and truths are 
 predicated according to the subjects in which they are. Again, 
 in the same pi'ophet : " Nations shall come to thy light, and 
 kings to the brightness of thy rising. Then thou sluilt see and 
 flow t(jgether, and thy heart shall be amazed and be enlarged, 
 because the abundance of the sea shall be converted unto thee, 
 the forces of the nations shall come unto thee," (Ix. 3, 5 ;) speak- 
 ing of the kingdom of the Lord, and of the church of the Gen- 
 tiles ; where nations denote goodnesses, and kings, as having 
 relation to people, denote truths. So in Zephaniah : "The 
 residue of xn^^ people '&\\2i\\ S])oil them, and the remains of my 
 ■nation shall inherit them," (ii. 9 ) And in Zechariali : "Many 
 'people^ and numerous nations^ shall come to seek Jehovah ol 
 hosts in Jerusalem," (viii. 22 ;) where Jerusalem signiiies the 
 kingdom of the Lord, and the church : people signify tliose 
 who are ])rincipled in the truths of faith ; nations those whc
 
 516 GENESIS. [Chap. x. 
 
 are principled in the good of cliaiity ; wherefore they are iianit-d 
 separately. So in David: "Thou shalt deliver me from the 
 strivings of the people^ thou shalt set me for a head of the na- 
 tions ; a. peojyle whom I have not known shall serve me," (Psalm 
 xviii. 43;) where, in like manner, people signify those who are 
 principled in the truths of faith ; and nations those who are 
 principled in the good of charity ; and therefore both are named 
 as constituting the man of the church. Again : " Let the 
 people praise thee, O God, let all the people praise thee, let the 
 nations he glad and sing for joy; for thou shalt judge the people 
 righteously, and govern the nations upon earth," (Psalm Ixvii. 
 3, 4 ;) where people plainly signify those who are principled in 
 the truths of faith, and nations those who are principled in the 
 good of charity. So in Moses: "Remember the days of eter- 
 nity ; understand the years of generation and generation : ask 
 thy father, and he will show thee, thine elders, and they will 
 teil thee. When the Most High divided to the nations their 
 inheritance, when he separated the sons of man, he set the 
 bounds of the people according to the number of the sons of 
 Israel," (Deut. xxxii. 7, 8 ;) speaking of the most ancient church, 
 and of the ancient churches, which are the days of eternity, 
 and the years of generation and generation ; in which they were 
 called nations who were principled in the good of charity, to 
 whom was given inheritance, and they were called the sons of 
 man, and afterwards people, who were principled in the truths 
 of faith grounded in charity. As nations signify goodnesses 
 appertaining to the church, and people truths, therefore it was 
 said of Esau and Jacob, when they were as yet in the womb, 
 "Two nations are in thy womb, and two p>^oples shall be sepa- 
 rated from thy bowels," (Gen. xxv. 23.) Plence then it may 
 appear what is meant by the church of the Gentiles or nations 
 in its genuine sense : the most ancient church was the true 
 cliurch of the nations ; and so, afterwards, was the ancient 
 cliurch. Since they are called nations who are principled in 
 charity, and they people who are principled in faith, therefore 
 the priesthood of the Lord is predicated of nations, as having 
 relation to things celestial, which are principles of good, and 
 liis royalty is predicated of people, as having relation to things 
 spiritual, which are principles of truth. This was also repre- 
 sented ill the Jewish Church: before they had kings, they 
 were a luition ; but after they received kings, they became a 
 people. 
 
 1260. Since in the most ancient church, and in the ancient 
 church, nations signified principles of good, or those who are 
 good, tlierefore, also, in an opposite sense, they signify prin- 
 ciples of evil, or those who are evil : in like manner people, as 
 signifying principles of truth, in an opposite sense signify also 
 principles that are false: for, in ? corrupted church, good is
 
 I2d0— 12t)5.J GENESIS. 517 
 
 changed into evil, and truth into what is false. Hence the sig- 
 nification of nations and people, in this sense, very freqnently 
 occurs in the Word ; as in Isaiah xiii. 4; xiv. 6 ; xviii. 2, 7; 
 XXX. 28 ; xxxiv. 1, 2 ; Ezek. xx. 32 ; and in several other places, 
 
 1261. As nations signified principles of good, so also did 
 families, because every nation consisted of families. For the 
 same reason, houses had the same signification, since every 
 family consisted of several houses, see above, n. 710. Families, 
 however, signify principles of good when predicated of nations, 
 but principles of truth when predicated of people ; as in David: 
 " All the families of the nations shall bow themselves before 
 thee ; for the kingdom is Jehovah's, and he is the governor 
 amongst the nations,^'' (Psalm xxii. 27, 28.) And again : " Give 
 unto Jehovah, ye families of the peoples^ give unto Jehovah 
 glory and strength," (Psalm xcvi. 7.) In this and the preceding 
 verse of this chapter, families are predicated of principles of 
 good, because they were families of nations. 
 
 1262. Hence then it may appear, that by the earth is here 
 also signified the church ; for when mention is made of the earth, 
 or of a countr}^, the angels have no preception of the eartli or 
 country, but of the nation or people dwelling therein ; and when 
 a nation or people is mentioned, they have a perception of their 
 quality or ruling character ; and hence by the earth nothing 
 else is signified but the church, as was shown above, n. 662, 
 1066. 
 
 1263. That " after the flood" signifies, from the beginning 
 of the ancient church, appears from this consideration : that 
 the flood was the end of the most ancient church, and the begin- 
 ning of the ancient church, as was shown above, n. 705, 739, 
 790. 
 
 1264. Hence then it may appear, that although mere names 
 of nations and families occur in this chapter, still it contains 
 in general, not only all the difl'erences of worship, as to the 
 good principles of charity and the truths of faith, which pre- 
 vailed in the ancient church, but also which prevail in every 
 church ; nay, more than man can possibly believe or conceive. 
 Such is the Wor^ of the Lord. 
 
 OF THE ANTEDILUVIANS WHO PERISHED. 
 
 1265. AT some height above the head toere several spirits^ 
 whofloioed into my thoughts^ and kept them as it were bound, so 
 that my tnind was in much obscurity. They pressed on me, as it 
 were, with cmisider able force. The spirits around me. iii like 
 manner, were kept as it were bound by them, so that they could
 
 518 GENESIS. [Chap. x. 
 
 scarcely think at all^ except of vjhat flowed in from those hy 
 v)hom they were hound ^ and that continued till they were excited 
 to indignation. I teas informed that these spimts were those 
 v)ho lived before the flood., hut not of those who were called 
 Nephilim., and who ptrished., for they had not so strong a per- 
 suasive power. 
 
 1266. The a7itediluvians who perished are in a cei'tain hell 
 under the heel of the leftfoot."^ Tfiey are covered with a certain 
 misty rock, which piroceeds from their direful phantasies and 
 persuasions, and hy which they are separated from the rest of 
 the hells, and withheld from the world of spirits. They are con- 
 tinually in the effort to arise from their conflnement, hut all 
 without effect / for they are of such a nature and quality, that 
 should they come into the world of spirits, they would., hy their 
 direful pliantasies and poisonous p)er suasions, take away the 
 power of thinking from all spirits they should meet, except such 
 as are good ^ and mdess the Lord, hy his coming into flesh, had 
 freed the world of spirits from that wicked crew, mankind must 
 have perished ; for no spirit could have remained with man, 
 and yet man cannot live a single moment unless spirits and 
 ■angels he associated with him. 
 
 1267. Such of them as persist ohstinately in their endeavors 
 to emerge from that hell, are cruelly treated hy their companiotis ', 
 J'or they entertain a spirit of mortal hatred towards all, even 
 towards their companions. The highest delight they can enjoy, 
 is, for one to hold another in suhjection, and as it were to murder 
 him : and such of the7n as persist more obstinately in their eff)>rts 
 to emerge from their confinement, are plunged to a greater depth 
 heneath the misty rocJc ;for they a;re possessed with an ungovertv- 
 <ible passion to destroy all, and this is ivhat impels them to 
 endeavor to come out. Whoever they meet they enfold in a 
 piece of coarse cloth, and carry them of as prisoners, and cast 
 them into what appears to them to he a sea, or otherwise treat 
 them, with cruelty. 
 
 1268. I was on a time properly guarded, arid conducted to- 
 wards that misty rock, {this is effected, not by 2)cissing from 
 'place to place, hut by passing through intermediate societies of 
 spirits and angels, whilst the man remains in the same place, hut 
 still it appears as if he was let downward.) When I approached 
 the rock, I exp>erienced a great degree of cold, xohich seized the 
 lower region of the hack. I thence conversed with them concern- 
 ing their persuasions, and asked them what they believed con- 
 cerning the Lord during their life in the body f They replied 
 thut they thought much about God, hut that they persuaded them- 
 selves that no God existed, but that men were gods j consequently ^ 
 that they themselves were gods, and that they had confirmed thein» 
 
 * See note, p. 300.
 
 1266— 1270.J GENESIS. 619 
 
 selves in thHr persuasions hy dreams. Hespectivg their phan- 
 tasies against tJie Lo?'d., we shall speak towards the close irf this 
 relation. 
 
 1269. In order for my letter information respecting the nature 
 and quality of these spirits., it was permitted hy the Lord, thai 
 some of them shoidd ascend into the world of sjpirits. Before tliis 
 was done., there appeared a heautiful little hoy clad in white 
 raiment., and afterwards, in a kind of open dom'., another little 
 io(^ in green raiment, and 2>resently two woraen-sei'vants in white 
 Jit ad-dresses / hut it was not discovered to me what these things 
 signified. 
 
 V2~i{). Soon after this., some of the evil spirits vjere let out 
 from that hell., hut the Lord so ordered things hy means of inter- 
 medicde spirits and angels that they could not do me the least 
 hurt. They arose from their deep ahode and came forward., 
 seeming to make their way towards the front., through., as it were, 
 caverns in the rock, and so to ascend. At length they a2yi)eared 
 to the left ahove, that from that station, thus from a distance, 
 they might act up>on me hy influx. I was informed, that they 
 had permission to direct their influx into the right side of 7ny 
 head, hut not into the left, and from tlie right side of tlie head 
 into the left side of the chest, hut hy no means into the hft side 
 of my head, for in this case I should he destroyed, since they 
 would then have flowed-in with their persuasions, which are dire- 
 ful and deadly j hut that when their influx was into the right side 
 of the head, and thence into the left side of the hreast, it was 
 hy lusts j such is the nature of influx. Their persuasions are 
 such as to extiyiguish all truth and goodness, so that they who 
 are the suhjects of their influx are deprived of all power of jyer- 
 ception, and afterwards of all poioer of thought ; for which rea- 
 son also all other spirits were removed. When they hegan their 
 influx, I fell asleep, and during my sleep their influx operated 
 hy lusts, and indeed so powerfully, that had I heen awake 1 
 could not have withstood them: L felt the force of it in my 
 sleep, and it was such as L cannot describe, only I rememher 
 cfterwa/1'ds that they attempted to kill me hy a suffocating ({fla- 
 tus, which was felt like a terrihle nightmare : hut awaking at 
 that instant, L ohsei'ved that they were near 'me, and when they 
 'percei'ved that I was aicake^ they fled to their station ahove, and 
 opcated hy iiiflux thence. In this station they appeared to me 
 as if they were wrapped iip in a sheet or piece oj cloth, such as 
 is me7itio7ied ahove, n. 964. I i7nagined tt toas themselves whc 
 were thus handaged, hut it tvas others whom they infolded or 
 wrapped tip. This is effected hy p)hantasies / nevertheless the 
 fpnrits, against whom they thus operate hy phantasies, know no 
 other than that they are actually thus %orappedup. It appeared 
 as if those who were thus wrapped up, or infolchd, tcere tum- 
 hled downward as through the declivity of a kind of rocks hut
 
 520 GENESliS. [CuAP. s.. 
 
 they who were so treated were taken out mid set at liberty / (they 
 were spirits who were not willing to retire fror/i me with the 
 others .') thus they were j^reserved hy the Lord, otherwise they 
 must have been suffocated. They would nevertheless have re- 
 vived again^ but not till after much suffering. They then re- 
 tired through a declivity of the rock / there proceeded thence a 
 sound as of boring^ as if many large boring instruments were 
 at work together., and it was perceived that this sound arose 
 from their most cruel phantasies against the Lord. After this 
 they were cast down through dark caverns beneath the misty 
 rock into their own hell. During their continuance in the 
 world of spirits., the constitution of the sphere therein was 
 changed. 
 
 1271. There were afterwards some deceitful spirits, who 
 wished that they might emerge., and infused it into them to say 
 that they were nothing, or 'mere things of naught, hoping that, 
 under cover of this artifice, they might obtain their desire. 
 There was then heard a tumultuous uproar in that hell, like a 
 great turbulent rolling, ivhich was their emotion from a desire 
 to emerge again. Some, therefore, were also permitted to emerge., 
 and they appeared in the same station as before. They thence 
 attempted to infuse into m.e their deadly persuasions, being as- 
 sisted by deceitful genii ; but in vain, because I was protected 
 by the Lord. I nevertheless manifestly perceived that their p)er- 
 ftuasive sphere was of a suffocating quality. They supposed that 
 they had all power to do what they pleased, and that they could 
 take away life from every one : bivt to expose the vanity of this 
 imagination, they were thrust down again to their infernal 
 'jtbodes by a little child, at whose presence they began so to totter 
 mid tremble that they could not help expressing their anguish by 
 cries I and some were tortured to such a d.egree, that they betook 
 thetnselves to supplications and entreaties. The deceitful also 
 were punished, being at first almost suffocated by the other's., and 
 afterwards conglutinated, to deter them from such practices ; 
 but afterwards they were set at liberty. 
 
 L272. It ivas afterwards shown me how their women ivere 
 clothed / they had on their /leads a round black cap or hat, ex- 
 tending forward and adorned in front as with turrets. Their 
 faces were small • but the men were rough and hairy. It was 
 shown m,e also how they prided themselves in the multitude of 
 their children, by taking them along with them toithersoever they 
 went, a/nd setting them to toalk before them in an inflected line , 
 but it was told them, that the love of their offspring pre'vails also 
 amongst all brute creatures, even the most savage, wherefore it is 
 no proof of their being under the influence of any good principle y 
 hut that if they had loved their children, not with a view to self- 
 lor I' or self -glory, but with a view to the common good by the 
 increase of human society, and more especially by the multiplicor
 
 1271 -1274.] GENESIS. 521 
 
 tion of the nunihers in heaven^ and thus for the sake of the LorcPs 
 kingdoia^ they would then have heen principled in the genuine 
 love of children. 
 
 GENESIS. 
 
 CHAPTER THE ELEVEISTH. 
 
 OF THE SITUATION OF THE GRAND MAN : ALSO, OF PLACE AND 
 DISTANCE IN ANOTHER LIFE. 
 
 1273. SOULS recently deceased., when they are to he sepa- 
 rated from the consort of the spiritual angels., in order that tJiey 
 tnay come amongst spirits., and at length he conveyed to the society 
 in which they Jiad heen during their Ufe in the hocly., are conducted 
 hy the angels to several mansions., xvhich are so many separate 
 societies^ yet., nevertheless., in conjunction vnth others ; and they 
 are everywhere received., yet still p-roceed thence to others. This 
 is continued for some time., till they come to the society in which 
 they hadheen during their life in the hody., and there they remain. 
 From hence their life hegins again anew. If a man have heen a 
 dissemhler., a hypocrite., or a deceitful person., who has the art to 
 assmne a false character., and to put on an angelic appearance., 
 he is sometimes received hy good spirits ; hut., after a short inter- 
 val., he is separated from their society., and then wanders ahout 
 alone., without any angelic companions., hegging to he received / 
 hut he is rejected., and sometimes is punished ; and at length he 
 is conveyed down amongst the infernals. They who., from a state 
 of vastatlon., are taken up amorigst the angels., cdso pass through 
 various societies., heing everywhere received and dismissed with 
 civility and charity., till at length they come to an angelic society 
 which is in concord or agreement with the peculiar character of 
 their charity., piety., prohity^ or sincere civility. I have also 
 ■myself heen conducted in like manner through various mansions., 
 and had an opportunity of discoursing with the inhahitants in 
 the seoeral societies., in order that I might he fully acquainted 
 with the nature and manner of this process. It was then given 
 me to reflect on changes of place., and to perceive that they are 
 only apparent.^ and are nothing hut changes of state., whilst the 
 hody 'remain!^ i/n the same place. 
 
 1 2 74. A III ongfit the loanderful circumstances relating to another 
 life., are the following : First : That the societies of spirits and 
 of angels appear distinct from each other in point of situation^
 
 522 GENESIS. [Chap. xi. 
 
 altfioayh places and distances in another life are notldng else hui 
 varieties of state. Secondly : That the situations and dista7ices 
 are disposed loith relation to the human hody., so that they who 
 are to the right., appear to the right, and they who arf. io the left 
 appear to the left., in whatever direction the hody he turned ; and 
 this holds true also V)ith respect to the other quarter's. Thirdly : 
 That no spirits and angds are so far distant from each other hut 
 that they may he seen : nevertheless., that no mwe come into view 
 than is granted hy the Lord. Fourthly : That spirits whc 
 are thought of hy others {as those who have heen in any degree 
 acquainted, together during the life of the hody) are present in 
 an instant., lohen it is granted hy the Lord, and so very near that 
 they can hear and touch each other, or he at any little distance, 
 notwithstanding they might have heen thousands of miles asunder., 
 or even irt different systems of the astral heavens / the reason is, 
 hecause distance of place does not operate in the other life. 
 Fifthly : That the angels have no idea of time. Such is the 
 ease in the world of spirits, and still more perfectly in heaven ; 
 how much more then with respect to the Lord, to whom all and 
 every one mv^t needs he most immediately present, and under 
 his direct inspection and promdence ! TJiese tilings appear in- 
 credihle, hut nevertheless they are true. 
 
 1275. Lwas once in a society where there prevailed tranquilli' 
 ty, or whose tranquil state approoAihed in som.e degree to a state 
 of peace ^ though it was not that of peace. I there discoursed 
 concerning the state of infants, and also concerning place : when 
 it was ohserved that change of place and of distance is only an 
 appearance, according to every one's state, audits changes. When 
 I was translated thitlier, the spirits ahout me appeared to he 
 removed, and seemed heneath me / still it was granted me to 
 hear their discourse. 
 
 1276. As to what respects the situation in which spirits are 
 in the world of spirits, and angels are in heaven, the case is this. 
 Angels are on the rigid hand of the Lord : evil spirits on the left: 
 in front are those of a middle sort / hehind are the mcdignant / 
 ahove the head are those 'who are of a high aspiring temper; 
 heneath the feet are the hells which corresqoond loith those who 
 a/re on high. Thus all have their particular situations in respect 
 to the Lord, hi all directions and at all altitudes, and in hori- 
 zontal planes, or in vertical, or in planes inclined in every degree 
 of ohliquity : their situation, also, is constant, and without vari- 
 ation to eternity. The heavens constitute as it were one vian, 
 which is therefore called the Gkand Man, hetween which, and 
 all the constituent parts of every individual man, there is an exact 
 oorrespondence, concerning which, hy the divine mercy of the 
 Lord, more will he said in the following pa/rts of this work. 
 Hence it is, that the situation of all things is similar with respect 
 to every angel^ and to every man to whom heaven is opened hy-
 
 1275—1278.] GENESIS. t,'2ii 
 
 the Lard. This is a necessary consequence of the Lord's prat- 
 ence^ for it could not he so unless the Lou'd were omnipresent 
 in heaven. 
 
 1277. The same holds true with respect to men., as to their 
 souls., which are constantly hound to some society of spirits and 
 angels. They also have their respective situations in the I^ord^s 
 kingdom, according to the genius cf their lives and according to 
 their states. JVor does their distance from, each other on earth 
 alter the case: though p>er sons may live here many thousands of 
 miles asunder., still it is possible that they may he together in one 
 society., they who line in charity in one angelic society., ojid they 
 who live in hatred and other evil affections in one infernal society. 
 Ln like manner., their living together on earth does not alter the 
 case : though great numhers may he together in one place here. 
 still they are all distinguished according to the particular genius- 
 of their lives., and according to their states, and each may he in a 
 different spiritual society. Men, who are distant from each other 
 some hundreds of thousands of miles, when they appear hefore 
 the internal senses of each other are so near, that in some cases 
 they are in mutual contact, according to their situation : thus 
 supposing there were several on earth, who had thevr interned, 
 sight open, they might he together, and converse together, even. 
 though one were in India, and another in Europe. This, also, 1 
 have been convinced of hy experience. Thus all men on earth, 
 hoth in general and in particular, are most immediately present 
 vjith the Lord, and are under his inspection and providence. 
 
 1278. A continuation of this subject, concerning situation^ 
 place, distance, and time, in another life, may he seen at the end 
 of this chapter. 
 
 CHAPTER XL 
 
 1. AND the whole earth was (of) one lij), 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 dwelt there. 
 
 3. And they said each man to his companion, Come, let us 
 make bricks, and let us burn them to a burning. And they 
 had brick for stone, and l),itumen had they for loam. 
 
 4. And they said. Come, let us build us a city and a tower, 
 and the head thereof in heaven ; and let us make us a name, 
 lest haply we be scattered abroad upon the faces of the whole 
 earth. 
 
 5. And Jehovah came down to see the city and the tower 
 ■which the sons of men built.
 
 634 GENESIS. [Chap. xi. 
 
 ♦5. And Jeliovah said, Behukl, the people is one, and they 
 have all one lip, and this they begin to do; and now nothing 
 will be restrainetl from them which they have imagined to do. 
 
 7. Come, let us go down, and there confound their lip, that 
 fJie-y niay not hear each man the lip of his companion. 
 
 8. And Jehovah dispersed them thence over the faces of the 
 whole earth, and they ceased to build the city. 
 
 9. Wherefore he called the name thereof Babel, because 
 tliere Jehovah confounded the lip of the whole earth. And 
 thence Jehovah dispersed them over the faces of the whole earth. 
 
 10. These are the generations of Shem ; Shem was a son of 
 a hundred years, and begat Arphaxad, two years after the flood. 
 
 11. And Shem lived after he begat Arphaxad Ave hundred 
 years, and begat sons and daughters. 
 
 12. And Arphaxad lived Ave and thirty years, and bega<- 
 Selah. 
 
 13. And Arphaxad lived after he begat Selah four hundred 
 and three years, and begat sons and daughters. 
 
 11. And Selah lived thirty years, and begat Heber. 
 
 15. And Selah lived after he begat Heber four hundred and 
 feliree vears, and beo;at sons and daughters. 
 
 16. And Heber lived four and thirty years, and begat Peleg. 
 
 17. And Heber lived after he begat Peleg four hnndred and 
 thu'ty years, and begat sons and daughters. 
 
 18. And Peleg lived thirty years, and begat Reu. 
 
 19. And Peleoj lived after he begat Reu two hundred and 
 nine years, and begat sons and daughters. 
 
 20. And lieu lived thirty and two years, and begat Serug. 
 
 21. And Reu lived after he begat Serug two hundred and 
 Beven 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. 
 
 21. 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, Na- 
 lior, and llaran. 
 
 27. These are tlie generations of Terah : Terah begat Abram, 
 Nahoi-, and Hai-an. And Haran begat Lot. 
 
 28. And Haran died on the faces of Terah bis father, in the 
 land of his nativity, in Ur of the Chaldeans. 
 
 29. And Abram and Nahor took to themselves wives : the 
 name of Abram's wife was Sarai ; and the name of Nahor's 
 wife was Milcah, the daughter of Haran, the father of Milcah, 
 and the father of Iscah. 
 
 30. And Sarai was bai-ren, she had no child.
 
 127^—1288.] GENESIS. 525 
 
 31. And Tei-Jih took Abrain his son, and Lot the sou of 
 Haran, his son's son, and Sarai his daughter-in-law, the wife 
 of Abram his son ; and they went forth with them from Ur ol 
 the Chaldeans, to go into the land of Canaan : and they came 
 to Ilaran, and there abode. 
 
 32. And the days of Terah were two hundred and five years ; 
 and Terah died in Haran. 
 
 THE CONTENTS. 
 
 1279. THE subject treated of is concerning the first ancient 
 church which was after the flood, from verse 1 to 9. 
 
 1280. Concerning its first state, that all had one doctrine, 
 verse 1 : concerning its second state, that it began to decline, 
 verse 2 : concerning its third state, that it began to be under 
 the government of falses grounded in evil lusts, verse 3 ; con- 
 cerning its fourth state, that its members began to assume 
 dominion by means of divine worsliip, verse 4 ; wherefore the 
 state of the church was changed, verses 5, 6, so that none were 
 principled in the good of faitii, verses 7, 8, 9. 
 
 1281. The subject treated of is concerning a second ancient 
 church, which had its name from Heber ; and concerning its 
 derivation and state, and that at length it closed in idolatry, 
 verses 10 to 26. 
 
 1282. The subject treated of is concerning tiie origin of a 
 third ancient church, which, from being idolatrous, became 
 rei)resentative, verses 27 to 32. 
 
 THE INTERNAL SENSE. 
 
 1283. THE subject now treated of is concerning the an- 
 cient church in general, showing how its internal worship in 
 process of time was falsified and adulterated, and consequently 
 its external worship also, tlie state of external worshij) being 
 always dependent on the state of internal worship. The falsi- 
 fication and adulteration of internal worship, here, is Babel. 
 That heretofore, except in what i-elates to Heber, the par- 
 ticulars recorded were not matters of real history, l)ut only 
 significant statements arranged in an historical form, may ap- 
 pear further from what is here written concerning the tower 
 of Babel ; as, that they attempted to build a tower whose 
 head should be in heaven; tliat their lips were confounded so 
 that one could not hear the lip of another, and that it waa
 
 626 GrENESIS. [Chap, xi 
 
 Jehovah who thus confounded tliem. The same may also appear 
 from its being said, that hence came Babel, when nevertheless, 
 in the foregoing chapter, verse 10, Babel is said to have been 
 built by Nimrod. Hence, also, it is manifest, that Babel does 
 not signify a cit}^ but some certain thing, and, in the present 
 case, a species of worship, the interiors of which are profane, 
 whilst the externals appear holy. 
 
 12S4. Verse 1. And the whole ea/rth was {of) one lip. and 
 their words {were) one. By " the whole earth was of one lip,"^ 
 is signified, that there prevailed everywhere one doctrine in 
 general: lip signifies doctrine; the earth is the church: by 
 "■ their words (were) one," is signified, that there prevailed one 
 doctrine in particular. 
 
 1285. That by '' the whole earth was (of) one lip," is signi- 
 fied, that there prevailed everywhere one doctrinal in general, 
 appears from the signification of the lip, as used in the Word, 
 concerning which we shall speak presently. In this verse, and 
 by these words, is described the state of the ancient church 
 as to its nature and quality, viz., that there prevailed one doc- 
 trine in general : but in the following verse is described how it 
 began to be falsified and adulterated : and afterwards, as far as 
 verse 9, how it was altogether perverted, so that there remained 
 no longer any internal worship. The subject soon after treated 
 of is, concerning a second ancient church l3egun by Heber ; and, 
 lastly, concerning a third, which was the beginning of the Jewish 
 church ; for after the fiood there were three churches in succes- 
 sion. As to what concerns the first ancient church, of which it 
 is said (notwithstanding its being diffused so wndely through the 
 world) that there was in it only one lip, and their words were 
 one, that is, one doctrine in general and in particular, when, 
 nevertheless, the kinds of worship, both internal and external, 
 prevailing in it, were very diff'erent, as was shown in the fore- 
 going chapter, where by every particular nation mentioned is 
 sigiiified some diff'erent doctrinal and ritual ; the case is this. 
 In heaven there are innumerable societies, and all various, but 
 still they form a one, for they are all under the Lord's guiding 
 and governance, as one ; on which subject see what was said 
 above, n. 457, 551, 684, 685, 690. In this respect, heaven is 
 like any individual man, in whom, although there are so many 
 viscera, and so many smaller viscera within the larger, so many 
 organs and so many members, each of which has a different 
 operation from the rest, yet they are all and each of them 
 governed as one by one soul : or it is like the body in which 
 there are different activities of force and motion, whilst, never- 
 theless, they are all ruled by one single motion of the heart, 
 and one single motion of the lungs, and make a one. The true 
 ground and reason why all these component parts can thus act 
 9& one is, because in heaven there is one single influx, which is
 
 12S4— 1286.] GENESIS. 527 
 
 received by every one according to his particular genius or tem- 
 per, and wliicli is an influx of aflfections from tlie Lord or from 
 his mercy and life ; and although the influx is one and single, 
 yet all tilings obey and follow it as if they were one; and this is 
 a consequence of that mutual love in wdiich they are principled 
 who are in heaven. Thus it was with the first ancient church, 
 in which, notwithstanding there were so many kinds of wo'ship 
 both internal and external, varying in their genera accoroing to 
 the nnniber of nations, and in their species according to the 
 number of families in each nation, and in their particulars 
 according to the number of individual men in the church, still 
 they had all one lip, and their words were one; that is, they 
 were all principled in one doctrine in general and in particular. 
 The doctrine is one, when all are principled in mutual love and 
 charity. Mutual love and charity are effective of unity, or one- 
 ness, even amongst varieties, uniting varieties into one ; for let 
 numbers be multiplied ever so much, even to thousands and ten 
 thousands, if tliey are all principled in charity, or mutual love, 
 they have all one end, viz., the common good, the kingdom of 
 the Lord, and the Lord himself; in which case the varieties in 
 matters of doctrine and worship are like the varieties of the 
 senses and viscera in man, as just observed, which contribute to 
 the perfection of the whole. For then the Lord, by means of 
 charity, enters into and operates upon all, with a difference of 
 manner according to the particular temper of each, and thus 
 arranges all and every one into order, as in heaven so on earth ; 
 and thus the will of the Lord is done on earth as it is in heaven, 
 according to what he himself teaches. 
 
 1286. That the lip signifies doctrine appears from these 
 passages in the Word : " The seraphim cried one to another, 
 and said. Holy, holy, holy, is Jehovah of hosts. — Then said I, 
 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 hosts. Then one of the 
 seraphim flew to me, having a live coal in his hand, which he 
 had taken with the tongs from off the altar: and he touched my 
 mouth with it, and said, Lo, this hath touched thy Zij?s, and 
 rhine iniquity is taken away, and thy sin is purged," (Isaiah vi. 
 3, 5, 6, 7.) The lips here denote the interiors of man, conse- 
 quently internal woi*ship, from which proceeds adoration, which 
 was here represented by what was done to the prophet. Every 
 one may see that the touching of his lips, and the removal of 
 his iniquity thereby, and the expiation of his sin, was a repre- 
 sentation of the interior things, which are signified by the lips, 
 and which are those which belong to charity and the doctrine 
 thereof. Again, in the same prophet: "He shall smite the 
 earth with the rod of his mouth, and with the breath of his lips 
 shall he slay the wicked," (xi. 4.) Li the internal sense the
 
 528 GENESIS. [Chap, x; 
 
 moaning is, not that Jehovah smites witli the rod of his mouth, 
 and slays the wicked with the breath of his lips, but tliat the 
 wicked do this to themselves; the breath of the lips is doctrine, 
 v/hich with the wicked is false. Again, in tiie same prophet: 
 " 1 create the fruit of the lij>s. Peace, peace, to him that is 
 afar off, and to him that is near, saith Jehovaii, and I will heal 
 him," (Ivii. 19 :) the fruit of the lips signifies doctrine. So in 
 Ezek'el : "Son of man, go, get thee to the house of Israel, and 
 speak my toords unto them. Thou art not sent to a people deep 
 of Iqj, and heavy of tangue^ but to the house of Israel : not to 
 many people deep of //^, and heavy of tongue^ whose ivords 
 thou canst not hear. 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 iiearken unto me: for all 
 the house of Israel are stiff of forehead, and hard of heart.'"' 
 (iii. 4 — 7.) Deep of lip is predicated t»f the Gentiles, who, al- 
 though they hold falsity of doctrine, are nevertheless pi-incipled 
 in charity, and wlio ai-e therefore said to hearken ; whereas they 
 who are not principled in charity are said to be stiff of forehead 
 and hard of heart. So in Zephaniah : " I will turn to the peo- 
 ple with a pm-e lip^ that they may all call upon the name of 
 Jehovah, to serve him with one consent," (iii. 9;) where a ])ure 
 lip manifestly denotes doctrine. So in Malachi : " The law of 
 truth was in his mouth, and perversity was not found in his 
 li^s : — for tile Ujjs of the priest shall keep knowledge, and they 
 shall seek the law from his mouth, because he is the messenger 
 of Jehovah of hosts," (ii. 6, 7;) speaking of Levi, by whom is 
 represented the Lord : his lips denote doctrine grounded in 
 charity. So in David : " Who say, AVith our tongue will we 
 prevail, our I'qjs are our own," (Psalm xii. 4;) where the lips 
 denote falses. Again : "My soul shall be satisfied as with mar- 
 row and fatness, and my mouth shall praise thee with joyful 
 ^i^6'," (Psalm Ixiii. 5.) So in Isaiah : "In that day there shall 
 be five cities in the land of Egypt speaking with the lip of Ca- 
 naan, and swearing to Jehovah of hosts," (xix. 18;) where the 
 lip is mentioned for doctrine. 
 
 1287. That the earth signifies the church, was shown above, 
 n. (;02, 1060. 
 
 1288. That by " tlieir Avords (were) one," is signified, that 
 they had one doctrine in 5)articular, appears from what was said 
 above, for the li[) signifies doctrine in general, as has been 
 already shown, but words signify doctrine in particular, or the 
 particulai-s of doctrine. These particulars do not cause disagree- 
 ment, as was observed above, provided they regard one end, 
 which is, to love the Lord above all things, and our neighbor 
 as ourselves, for then they are all particulars of these generals. 
 That the term " word" signifies all doctrine relating to charity 
 and to faith grounded in charity, and that words signify wiiat
 
 1287, 1288.] GENESIS. 529 
 
 appertains t(j docti-ine, appears from David : " I will praise thee 
 witii uprightness of heart, when I shall iiave learned thy rio;hte- 
 ous judi;inent.-. ; I will keep thy statutes. Wherewithal shall a 
 young man cleanse his way ? by taking heed, according to thy 
 word. With my whole heai't have I sought thee: O let me not 
 wander from thy commandments. Tliy word have I liid in my 
 heart, that I might not sin against thee. Blessed art thou, (> 
 Jehovah; teach me thy statutes. With my lips have I declareil 
 all the judgments of thy mouth: I have rejoiced in the way (»f 
 thy testimonies. I meditate in thy j-recepts, and have respect 
 unto thy ways. I delight myself in thy statutes; I do not forget 
 thy ^wn7," (Psalm cxix. 6 to 17.) The term " word" is used 
 for doctrine in general. That a distinction is here made between 
 precepts, judgments, testimonies, commandments, statutes, 
 ways, and lips, is evident ; all which are things belonging to 
 the Lord's word or doctrine. In other parts of the Word, also, 
 these expressions have a distinct signification. Again : "A song 
 of love. My heart is meditating a good word i my tongue is 
 the pen of a ready writer. Thou art fairer than the sons of 
 men : grace is poured upon thy lips. Ride upon the word of 
 truth, and of meekness of justice : and thy right hand shall 
 teach thee wonderful things," (Psalm xlv. 1, 2, 4:) to ride upon 
 the word of truth, and of meekness of justice, is to teach the 
 doctrine of truth and goodness. In this passage, as in other 
 parts of the Word, a distinct signification is assigned to the 
 terms word, mouth, lip, and tongue; and it is very evident that 
 they all have relation to doctrine concerning charity, because 
 it is called a song of love; of wliicii doctrine is predicated 
 beauty above the sons of men, grace of lips, and a right hand 
 which teacheth wonderful things. So in Isaiah : "Jehovah sent 
 a word unto Jacob, and it lighted upon Israel," (ix. 8 ;) where 
 a word signifies the doctrine of internal and external worshij) ; 
 Jacob, in this passage, denoting external worship, and Israel 
 internal. So in Matthew: "[Jesus] said, Man doth not live 
 by bread, alone, but by every word which proceedeth out of the 
 mouth of God." (iv. 4.) Again : '' When any one heareth the 
 word of the kingdom., and mindeth it not, then cometh the 
 wicked one, and taketh away that which was sown in his heait," 
 (xiii. 19;) see also what is there said of the Word, verses 20 — 
 23. Again: "Heaven and earth shall pass away, but my 
 words shall not pass away," (xxiv. 35.) In these passages, 
 the word denotes the Lord's doctrine, and words denote the 
 things appertaining to his doctrine. Since words denote all 
 things appertaining to doctrine, therefore the commandments 
 of the decalogue are called words in Exodus : " [Jehovah] wrote 
 upon the tables the words of the covenant, the ten words.,^' 
 (xxxiv. 28.) Again : " He hath declared unto you his covenant 
 which he hath commanded you to do, even ten wwds ; and ho 
 
 M M
 
 530 GElsESlS. [Chap. xL 
 
 wrote them upon two tables of stone," (Deut. iv. 13 ; x. 4.) 
 Again : " Take heed to thyself, and keep thy soul diligently, 
 lest thou forget the words which thine eyes have seen," (Deut. 
 iv. 9,) not to mention other passages. 
 
 1289. Yerse 2. And it came to pass when they journeyed 
 from the East^ that they found a vcUley in the land of Shinar^ 
 and dwelt there. " AVhen they journeyed from the east," sig- 
 nifies, when they receded from cliarity ; the east is charity from 
 the Lord : by ••' they found a valley in the land of Shinar," is 
 signified that their worship became more unclean and profane : 
 '■'• and they dwelt there," signifies life. 
 
 1290. That by " when they journeyed from the east," is sig- 
 nified when they receded from charity, appears from the signi- 
 fication of journeying, and from the signification of the east, 
 as used in the Word. It is evident that journeying here signifies 
 to recede, as it is predicated of charity, which is the east, from 
 whence they journeyed. 
 
 1291. That the east is charity from the Lord, appears from 
 what was shown above, n. 101, 1250. 
 
 1292. That by " they found a valley in the land of Shinar," 
 is signified that their worship became more unclean and pro- 
 fane, appears from the signification of a valley, and from the 
 signification of the land of Shinar. As to what respects the 
 meaning of a valley, it is to be observed, that mountains, in 
 the Word, signify love or charity, these being the highest, or, 
 what amounts to the same, the inmost things in worship ; ac- 
 cording to what w^as shown above, n. 795 : hence a valley 
 signifies what is beneath mountains, or what is inferior, or, 
 which is the same thing, what is more external, in worship. 
 But the land of Shinar, signifies external worship whose internal 
 is profane, as was shown above, n. 1183. Thus, in the present 
 case, by their finding a valley in the land of Shinar, is signi- 
 fied, that their worship became more unclean and profane. Li 
 the first verse the church is treated of as being of one lip, and 
 their words one, or having one doctrine in general and in par- 
 ticular : but tlie subject treated of in this verse is the declension 
 of the church, expressed by their journeying from the east, that 
 is, by their beginning to recede from charity. For in propor- 
 tion as the church, or the members of the church, recede from 
 charity, their worship recedes from the state of being lioly, or 
 approaches the state of being unclean and profane. This signi- 
 fication of a valley in the land of Shinar, is grounded in this 
 circumstance, that a valley is a kind of low place between 
 mountains, and mountains signify, as just observed, tlie holy 
 states and feelings of love or of charity in worship. The same 
 may appear from the signification of a valley when mentioned 
 in the Word, where, in the original tongue, difierent words are 
 used to express it, which are significative, in the spiritual sense,
 
 1289—1293.] GENESIS. 531 
 
 of what is less or more profane in worship. As in Isaiali: 
 *' Tlie bnrden of the valley of vision. — For it is a day of trouble, 
 and of treading down, and of perplexity by the Lord Jehovah 
 of hosts in the valley of vision^'''' (xxii. 1, 5;) where the valley 
 of vision denotes phantasies and reasonings, whereby worship is 
 falsified and at length profaned. So in Jeremiah : " How canst 
 thou say I am not polluted, I have not walked after Baalim '\ 
 see thy way in the valley^'''' (ii. 23 ;) where the valley denotes 
 unclean worship. Again, in the same prophet: "They have 
 built the high places of Tophet, which is in the valley of the 
 son of Hinnum. Therefore, behold the days come, that it shall 
 no more be called Tophet, nor the valley of the son of Hinnom, 
 but the valley of slaughter," (vii. 31, 32 ; chap. xix. 6.) The 
 valley of Hinnom denotes hell, and also the profanation of truth 
 and goodness. So in Ezekiel : "Thus saith the Lord Jehovah 
 to the mountains and to the hills, to the channels and to the 
 valleys : Behold I, even I, will bring upon you the sword, and 
 [ will destroy your high places," (vi. 3.) Again, in the same 
 prophet : " I will give unto Gog a place there of graves in 
 Israel, the valley of the passengers on the east of the sea : — 
 and they shall call it the valley of the multitude of Gog," 
 (xxxix. 11, 15 ;) speaking of worship in externals, where a valley 
 denotes such worship.* But when worship is not as yet become 
 80 profane, the term for a valley, used to express it, is the same 
 which occnrs in this verse. f As in Isaiah : " I w^ill open rivers 
 in high places, and fountains in the midst of the valleys : I will 
 make the wilderness a pool of water, and the dry land springs 
 of water," (xli. 18 ;) speaking of those who are in ignorance, 
 or who are not instructed in the knowledges of faith and charity, 
 but who nevertheless are principled in charity.;}: 
 
 1293. " And they dwelt there." — That these words signifv 
 life thence derived, may appear from the signification of dwell- 
 ing as used in the Word, and denoting living. The expression 
 to dwell occurs frequently both in the prophetical and historical 
 parts of the Word, and, fur the most part, in the internal 
 sense it signifies to live. The reason is, because the most 
 ancient people dwelt in tents, and there performed the most 
 holy worship ; wherefore also tents, in the Word, signify the 
 holy principle of worship, as was shown, n. 414: : and as such 
 is the signification of tents, therefore also to dwell, in a good 
 sense, signifies to live, or life. In like manner, because the 
 most ancient people used to journey with their tents, to journey., 
 in the internal sense of the Word, signifies the institutes and 
 order of life. 
 
 * The word for valley, in the above places, ia the original, is ^13. 
 f That word is r;2p^- 
 
 X A valley is mentioned in the Uke sense, expressed bj the same word, in £2e& 
 tsxvii 1
 
 532 GENESIS. [Chap. xi. 
 
 1294. Averse 3. And thfy mid. each man to his coinjianion. 
 Come, let us malce h'ick^ and let us hum them, to a hurning. And 
 they had hrickfar stone., arid hitumen had they for loam. And 
 they said, each man to his companion, signifies, that it was 
 begun : Come, let us make brick, signifies the falses whicli they 
 framed to tliemselves : and let us burn them to a burning, sig- 
 nifies evils originating in self-love : and they had brick for stone, 
 signifies, that they had the false instead of truth : and bitumen 
 had they for loam, signifies that they had the evil of lust instead 
 of goodness. 
 
 1295. That by " they said, each man to his companion." is 
 signified, that it was begun, or that they began, follows from 
 the series of the things treated of. The subject treated of in 
 this verse is concerning the third state of the church, when 
 falses began to prevail, and, in fact, such falses as are grounded 
 in evil lusts. There are two origins of falses ; one arising from 
 ignorance of truth, the other from evil lusts. Falses originating 
 in ignorance of truth are not so hurtful as falses originating in 
 evil lusts, for falses originating in ignorance are either a con- 
 sequence of wrong instruction from infancy, or of a man's 
 various engagements in worldly business, whereby he has been 
 hindered from inquiring into the truth of the opinions he may 
 have imbibed ; or they may proceed from weakness of judgment,, 
 rendering liiin incapable of discerning between truth and false- 
 hood. Falses of this sort are not attended with much hurt, 
 provided a man do not confirm them by much reasoning and 
 argument, and so persuade himself, under the influence of some 
 evil lust, to favor and countenance them ; for in so doing he 
 renders more dense the cloud of ignorance, and converts it into 
 such darkness that it is impossible for him to see the truth. 
 But the case is otherwise with falses originating in evil lusts, 
 such as self-love and the love of the world ; as when a person 
 embraces any particular doctrine, and makes profession of it, 
 with a view to engage the minds of men, and draw them to 
 himself, whilst he explains or perverts the doctrine in favor or 
 himself, and confirms it both by reasoning grounded in scien- 
 tifics, and by the literal sense of the Word. "Worship derived 
 from such a source is profane, how holy soever it may out- 
 wardly appear ; for, inwardly, the worship of such a person 
 is the worship of self and not of the Lord, nor does he ac- 
 knov/ledge any truth, except so far as he can interpret it in 
 his own favor. Such Avorship is what is signified by Babel. 
 Such, however, is not the state of those who are born and edu- 
 cated in such worship, and do not know that it is false, and who 
 live in charity. In the ignorance of such there is inno(;ence^ 
 and in their worship there is goodness derived from charity. 
 Whether worship is to be denominated profane, does not so» 
 much de})end on the worship itself as on the quality of him by 
 whom 't is exercised.
 
 1294—1298.] GENESIS 533- 
 
 1296. " Come, let us make brick." — ^Tliat these words sig- 
 nify the falses which they frame to themselves, a})])ears from 
 the signification of brick. Stone, in the Word, signifies truth •, 
 hence brick, as being made by man, signifies what is false ; for 
 brick is stone artificially made. That brick has this signifi- 
 cation, may appear also from the following passages. In 
 Isaiah : "I have spread out my hands all the day unto a le- 
 I)e]lions peo])le, whicii walk in a way that is not good, after 
 their own thoughts ; — which sacrifice in gardens, and burn in- 
 cense upon bricks^'''' (Ixv. 2, 3 :) to burn incense u])on bricks, 
 signifies, to perform worship grounded in what is fictitious and 
 false ; wherefore they are said to walk after their own thoughts. 
 Again, in the same prophet : " And all the people shall know, 
 even Ephraim and the inhabitants of Samaria, that say in the 
 pride and stoutness of heart, The bricks are fallen down, 1)ut 
 we will build with hewn stones," (ix. 9, 10 ;) where Ephraim 
 denotes one that is intelligent, who is fallen into perverseness,. 
 and who calls falses, or l)ricks, truths, or makes them so : hewn 
 stone denotes what is fictitious. So in Nahuiu : " Draw the 
 waters for the siege, fortity thy strongholds ; go into the mud, 
 and tread the loam ; repair the hriclc-kiln / there shall the fire 
 devour thee, the sword shall cut thee off," (iii. 14, 15;) where 
 to tread the loam denotes falses, and to repair the l)rick-kiln 
 denotes worship grounded in them : fire is the punishment of 
 evil lusts, and the sword is the punishment of falsities. So in 
 Ezekiel : "Take unto thee a hrick and lay it before thee, and 
 engrave upon it the city, even Jerusalem," (iv. 1 ;) whei'e it 
 was further commanded that he should lay siege to it, by which 
 is prophetically implied, that worship was falsified. That brick 
 signifies what is false, may further appear from the signification 
 of stone, as denoting what is true ; of M'hich more will be said 
 presently. 
 
 1297. "And let us burn them to a burning." — That these 
 words signify the evils proceeding from self-love, appears from 
 the signification of burning, of fire, of sulphur, and of bitu- 
 men, in the Word, which are predicated of evil lusts, especially 
 of those which are derived from self-love. As in Isaiah : " Oui 
 house of holiness, and our beauty, where our fathers praisetl 
 thee, is become a hurning fire^ and all our pleasant things are 
 laid waste," (Ixiv. 11.) Again, in tlie same prophet : "Ye sliall 
 conceive chaff, ye shall bring forth stubble, your breath, as firey 
 shall devour you : and the people shall be as the burnings of 
 lime; as thorns cut up shall they be burned with Jire^^^ (xxxiii. 
 11, 12.) Not to mention many other passages to the same ]nir- 
 pose, where burning and fire are predicated of evil lusts, because 
 they operate in a similar manner. 
 
 1298. " And they had brick for stone." — That these words 
 signify that they maintained falsehood for truth, appears from 
 the signification of brick, spoken of above, as denoting what
 
 534 GENESIS. [Chap. xi. 
 
 is false ; and also from the signification of stum,', as denoting, 
 in an extended sense, what is true, concerning which, see above, 
 n. 643. It was because stones signified truth, that the land- 
 marks of the most ancient people consisted of stones, and 
 that they set np stones as witnesses of a thing's being so, 
 or l)eiMg true ; as appears from the stone which Jacob set up 
 for a pillar, (Gen. xxviii. 22 ; xxxv. 14 ;) and from the pillar ol 
 stones between Laban and Jacob, (Gen. xxxi. 46, 47, 52 ;) and 
 from the altar which the sons of Reuben, of Gad, and of Ma- 
 nasseh, raised up for a witness near Jordan, (Josh. xxii. 10, 
 28, 34.) Hence truths are signified by stones in the Word : 
 60 that holy truths, which are those of love, are denoted, not 
 only by the stones of the altar, but also by the precious stones 
 on the shoulders of Aaron's ephod, and on the breast-plate ot 
 judgment. As to what regards the altar, when worship began 
 to be performed by the offering of sacrifices on altars, then the 
 altar signified the representative worship of the Lord in general, 
 and the stones themselves signified the holy truths of that wor- 
 ship : wherefore it was connnanded that the altar should be 
 built of whole stones, unhewn, and it was prohibited to lift 
 up any iron upon them, (Dent, xxvii. 5, 6, 7; Joshua viii. 31 ;) 
 by reason that hewn stones, and those upon which iron had 
 been lifted up, signified artificial and thus fictitious exercises 
 of worship, that is, such as originate in man's ^ro^mwi, or in 
 the inventions of his thoughts and heart, which was to profane 
 worship, as it is expressly declared, (Exod. xx. 25.) For the 
 same reason, neither was iron lifted up upon the stones of the 
 temple, (1 Kings vi. 7.) That the precious stones upon the 
 shoulders of Aaron's ephod, and in the breast-plate of judg- 
 ment, in like manner signified holy truths, was shown above, 
 n. 114. This signification of stones also appeal's from Isaiah: 
 "Behold, I will lay thy st-ones with fair coh»rs, and thy foun- 
 dations with sapphires: and I will make thy windows of agates, 
 and thy gates of carbuncles, and all thy borders of pleasant 
 sto7ies: and all thy sons shall be taught of Jehovah, and great 
 shall be the peace of thy sons," (liv. 11, 12 :) the stones here 
 mentioned denote holy truths, wherefore it is said, all thy sons 
 shall be taught of Jehovah. Hence also it is said in John, 
 "that the foundations of the wall of the city (JSTew Jerusalem) 
 were garnished with all \\\2i\\nQV oi preoioiis stones ^^^ (Rqy. x\\. 
 20 :) the holy Jerusalem signifies the Lord's kingdom in the 
 heavens and on earth, the foundations whereof are holy truths. 
 In like manner, by the tables of stone, on \vhich were written 
 the precepts of the law, or the ten words, were signified holy 
 truths, wherefore they were made of stone; see Exod, xxiv. 12; 
 xxxi. 18; xxxiv. 1; JDeut. v. 22; x. 1 : for the precepts them- 
 selves are nothing but truths of faith. Since, then, by stones 
 were anciently signified truths, and afterwards, when worshi^^
 
 1299.] GENESI8. 535 
 
 began to be celebrated on pillars, on altars, and in the temple, 
 by the stones of piilai-s, altars, and the temple were signified 
 holy truths; therefore the Lord also is called a stone; as ir. 
 Moses: "The arms of his hands were made strong by the 
 nands of the Mighty One of Jacob ; thence is the Shepherd, 
 the Stone of Israel,'''' {Gen. xlix. 24.) And in Isaiah: "Thus 
 saith the Lord Jehovah, Behold I lay in Zion for a foundation 
 a stone, a tried stone, a ])recious corner-stone, a sure founda- 
 tion," (xxviii. 16.) And in David: "The stone which the 
 builders refused, is become the head of the corner," (Psalm 
 cxviii. 22.) The same is signified in Daniel by the stone cut 
 out of the rock without hands, which broke in pieces Nebu- 
 chadnezzar's image, (ii. 34, 35, 45.) That stones signify truths, 
 appears also from Isaiah : " By this shall the iniquity of Jacob 
 be purged ; and this is all the fruit, to take away his sin ; when 
 he maketli all the stones of the altar as chalk-stones that are 
 beaten in sunder," (xxvii. 9; ) where the stones of the altar 
 signify truths in worship, which were dissipated. Again, in 
 the same prophet: "Prepare ye the way of the people; cast 
 up, cast up the highway, make it stony with stones,""^ (Ixii. 10 ;) 
 where way and stones signify truths. So in Jeremiah : " I am 
 against thee, O destroying mountain ; I will roll thee down 
 from the rocks, and I will make thee a mountain of burning: 
 and they shall not take of thee a stone for a corner, or a ston^ 
 for foundation," (li. 25, 26 ;) speaking of Babylon, where a 
 mountain of burning is the love of self: by no stone being 
 taken thence is signified, that no truth was thence to be derived. 
 1299. "And bitumen had they for loam." — That these 
 words signify that they were principled in evil of lust instead 
 of goodness, appears from the signification of bitumen, and 
 from the signification of loam in the Word. The subject here 
 treated of being concerning the building of the tower of Babel, 
 such things are predicated of it as are used in building, and in 
 the present case bitumen, as being a sulphureous and fiery sub- 
 stance, by which properties in the Word are signified evil lusts, 
 especially such as originate in self-love. By bitumen, there- 
 fore, are here signified the evils of lusts, and also the falses 
 thence derived, which likewise are evils, whereof the tower here- 
 after described is built. That this is the signification, appears 
 from Isaiah : " It is the day of the vengeance of Jehovah : — 
 
 * This is not the true sense of the original, though the author's explanation 
 ieems to show, that, from some accidental circumstance, he so understood it. The 
 Latin, elapidate lapide, is contradictory. Tiie sense of the original is properly ex- 
 pressed in the common English version, which has gather out the sto7ies ; meaning, 
 in the literal application, remove the stumbling-blocks ; and then stones will bear 
 their opposite signification, and denote falses. It is nowhere else exphiined by the 
 ftuthor, and is (n.ly in one other place (n. 3142 of this work) quoted at length ; and 
 there it is given correctly, except tha* the proposition e before lapide, appears t« 
 oe a misprint for a. — Ed.
 
 636 GENESIS. [Chap xi 
 
 the streams thereof shall be turned into ^.)^^c?A, ar.d the dust 
 thereof into hrhnstone^ and the land thereof shall become hurn- 
 ing jpitch^'' (xxxiv. 8, 9 :) pitch and brimstone signify the false» 
 and evils of lusts. Not to mention many other passages where- 
 they have a like signification. 
 
 1300. That loam or clay signifies the good of which the 
 mind of the man of the church is formed, a])pears also from the 
 Word ; as in Isaiah : " Now, Jehovah, tliou art our Father : we 
 are the clay^ and tliou our potter, and we all are the work of 
 thy hand," (Ixiv. 8 :) where clay signifies the man of the church 
 himself, who is formed by the Lord ; consequently, the good 
 of charity, which is the means of every man's formation, that 
 is, reformation and regeneration. So in Jeremiah : " As the 
 clay in the hand of the potter, so are ye in my hand, O house 
 of Israel," (xviii. 6 ;) where the signification of clay is similar 
 to what it was in the preceding passage. Whether we speak of 
 building by claj^, or of formation thereby, it amounts to the 
 same. 
 
 1301. That these are the things which are here signified, 
 may appear to every one, both from the signification of all the 
 expressions occurring in this verse, and from this consideration : 
 that mention is hei'e made of things, such as the nature and 
 quality of their stones, and of their loam, which would never 
 have been worthy of being mentioned in the Word of the Lord, 
 unless these arcana had been involved therein. 
 
 1302. Vei'se 4. And they said^ Corne^ let us hioild us a city 
 and a toiver^ and the head thereof in heaven • and let vs make 
 us a name^ lest haply loe he scattered abroad upon the faces of 
 the whole earth. " And they said," signifies, that it was done : 
 " let us build us a city and a tower," signifies, that they framed 
 doctrine and worship; a city is doctrine ; a tower is the worsliip 
 of self : "and the head thereof in heaven," signifies, even to the 
 having dominion over the thing-s which are in heaven : " and let 
 us make us a name," signifies, that thence they might derive 
 the reputation of |)Ower : "■ lest haply we be scattered abroad 
 upon the faces of the whole earth," signifies, that otherwise they 
 would not be acknowledged. 
 
 1303. " And they said." — That these words signify that it 
 was so done, follows from the series of the things treated 
 of; as where it was written above, " They said each man to 
 his companion," to denote that it was begun ; for in the pres- 
 ent chapter the nature and quality of Babel are described by a 
 tower. 
 
 1304. " Let us build us a city and a tower." — That by these 
 words is signified, that they framed doctrine and worship, may 
 appear from the signification of a city, and from the significa- 
 tion of a tower, concerning which we shall speak presently. 
 Such is the church, that when charit}- departs, and self-love
 
 1300- -1306.] GENESIS. 537 
 
 Buccecds in its place, tlie doctrine of faith is nothing, except 
 6o far as it can be turned into the worship of self; nor is any 
 thing lioly in worship hekl in esteem, unless it be witli a view 
 to Self, consequently except it be with a view to self-worship. 
 This is the natural effect of self-love; for he who loves himself 
 in preference to others, not only hates all who are not subser- 
 vient to him, and shows no favor except to those who become his 
 slaves, but also, where lie is left unrestrained, exalts himself 
 even above God. That this is the nature of self-love, when it is 
 without control, has been shown me by lively experience in the 
 other life. These are the things that are signified by a city and 
 a tower. Self-love, with every evil lust originating therein, is 
 of all things most filthy and profane, and is in its essence most 
 infernal : hence it is easy to conceive what must be the nature 
 and quality of that worship, which is grounded in, and influ- 
 enced by, such a ])i'iiiciple. 
 
 130."). That a city signifies doctrine, both genuine and liereh'- 
 cal, was shown above, n. 402. 
 
 1306. That a tower here denotes the worship of self, appears 
 from the signification of a tower. The worship of self consists 
 in a man's exalting himself above another, even so as to bo 
 worshipped ; wherefore self-love, which is haughtiness and pride, 
 is called height, loftiness, and lifting up, and is described by all 
 things which are high; as in Isaiah : "The lofty looks of man 
 shall be huml)led, and the haughtiness of men shall be bowed 
 down, and Jehovah alone shall be exalted in that day : for the 
 day of Jehovah of hosts shall be upon every one that is pi'oud 
 and lofty, and upon every one that is lifted up, and he shall be 
 brought low ; and upon all the cedars of Lebanon that are high 
 and lifted up, and upon all the oaks of Bashan ; and upon all 
 high mountains, and upon all the hills that are lifted up ; and 
 upon every high toiver, and upon every fenced wall," (ii. 11 to 
 18 ;) speaking of self-love, which is described by cedars, oaks, 
 mountains, hills, and a tower, which are high and lifted up. 
 Again, in the same prophet: "There shall be upon every high 
 mountain, and upon every high hill, rivers and streams of 
 water, in the day of the great slaughter, when the towers fall," 
 (xxx. 5 ;) in like manner denoting self-love, and self-exaltation 
 in worship. Again, in the same prophet: "Behold the land of 
 the Chaldeans : this people was not, till the Assyrian founded 
 it for them that dwell in the wilderness : they kept up the watch- 
 towers thereof, they raised up the palaces thereof; he brought 
 it to ruin," (xxiii. 13;) speaking of Tyre, and the devastation 
 thereof: watch-towers, expressed by another word, denote the 
 phantasies thence derived. So in Ezekiel : "Behold, I am 
 against thee, O Tyre ; and I will cause many nations to como 
 up against thee, and they shall destroy the walls of Tyre, and 
 they shall break down her towers : I will also scrape her dust
 
 538 GENESIS. [Chap. xL 
 
 from her, and I will make her as the top of a rock," (xxvi. 
 3, 4 ;) where towers are used in the same sense. The reasoii 
 why self-love in worship, or the worship of self, is called a 
 tower, is, because a city signifies doctrine, as was shown above, 
 11. 402, and formerly cities were fortified with towers in which 
 were guards : towers also were built in the boundaries or con- 
 fines of a country, wherefore they were called towers of the 
 guards or watchmen, (2 Kings ix. 17 ; xvii. 9 ; xviii. 8 ;) and 
 watch-towers, (Isaiah xxiii. 13.) When, also, the church of the 
 Lord is compared to a vineyard, the things appertaining to 
 worship, and to the preservation thereof, are compared to a 
 wine-press, and to a tower in the vineyard ; as appears from 
 Isaiah v. 1, 2 ; Matt. xxi. 33 ; Mark xii. 1. 
 
 1307. "And the head thereof in heaven," — That these 
 words signify, even to the having dominion over all things in 
 heaven, follows as a consequence from what has been said 
 previously : for to have the head in heaven is to extend self 
 exaltation even to heaven ; as also appears from the description 
 given of Babel throughout the Word, and from what was said 
 above concerning lifting up the liead^ n. 257. The love of self 
 is that which least of ail agrees with heavenly life, inasmuch as 
 it is the root of all evils, not only of liatred, but also of revenge, 
 of cruelty, and of adultery ; and still less does it agree, when 
 it enters into w^orship, and profanes it. The hells, therefore, 
 consist of such as are under the influence of that love ; and the 
 more any of them desire to raise up their heads to heaven, so 
 much the deeper do they depress themselves, and plunge them 
 selves into severer punishments. 
 
 1308. "And let us make us a name." — ^That these word» 
 signify, that thence they might derive the reputation of power, 
 may appear from the signification of making to themselves 
 a name : for they were aware that every one is desirous to 
 observe some kind of worship, this being a common principle 
 even amongst all gentile nations. Every man, when he beholds 
 tlie universe, and particularly when he contemplates the order 
 of the universe, is naturally led to acknowledge a Supreme 
 Being, and, through a desire of promoting his own weliare, to 
 worship that Being: there is, besides, an inward dictate leading 
 to the same result ; which is an effect of the Lord's influx by 
 the angels that are attendant on every man : where this is not 
 the case, man is under the dominion of infernal spirits, and 
 does not acknowledge a God. They who build towers of Babel, 
 being aware of this, make to themselves a name by doctrinals 
 and holy things, otherwise they could not be worshipped ; which 
 is signified, in what presently follows, by this circumstance, 
 that otherwise they should be scattered abroad over the faces of 
 the whole earth, that is, should not be acknowledged. Hence 
 tJso it follows, that in proportion as such can raise their head*
 
 rSOl—Vdli J GENESIS. 539 
 
 higher towards heaven, they make themselves more of a name. 
 Their dominion is the greatest over such as have some ]»rinciplo 
 of conscience, for these they lead at pleasure whithersoever tliey 
 will ; but those who have not this principle, they govern and 
 rule by various external bonds. 
 
 1309. " Lest haply we be scattered abroad upon the faces of 
 the whole earth." — That by these words is signified tliat other- 
 wise they would not be acknowledged, follows as a consequence 
 from what has been said ; for to be dispersed over the face of 
 the whole earth, is to perish from their sight, consequently, not 
 to be received and acknowledged. 
 
 1310. Verse 5. And Jehovah came down to see the city and 
 the tower ^ which the soois of men huilt. By " Jehovah came 
 down," is signified judgment upon them : " to see the city and 
 the tower," signifies, on account of their having perverted doc- 
 trine and protaned worship : " which the sons of men built," 
 signifies, wliicli they framed to themselves. 
 
 1311. That by " Jehovah came down," is signified judgment 
 upon them, appears from what goes before, and from what 
 follows, and also from the signification of the expression to cowje 
 down^ when applied to Jehovah. It appears from what goes 
 before, because the subject there treated of is concerning the 
 l)uilding of the city and tower of Babel : it appears from what 
 follows, where the subject treated of is concerning the confusion 
 of their language and their dispersion : and it appears from the 
 signification of the expression to com,e down^ when applied to 
 Jehovah, this expression being predicated in cases of the per- 
 formance of judgment. Jehovah, or the Lord, is everywhere 
 present, and knows all things from eternity : wherefore it can- 
 not be said of him that he comes down to see, except in the 
 literal sense only, the language of which is framed according 
 to a|)pearances with man : but in the internal sense it is not so, 
 for in that sense things are exhibited, not as they are according 
 to appearances, but as they are in themselves : wherefore, in 
 the present case, to come down to see, signifies judgment. 
 Judgment is spoken of as taking place when evil is brought to 
 its height, or, as it is expressed in the Word, whdn it is come 
 to its consummation, or when iniquity is consummated. The 
 case herein is this. All evil has its boundaries or limits as fai 
 as which it is permitted to go : but when it is carried beyond 
 these limits, the guilty party runs into the punishment of evdl, 
 and this both in general and particular cases. The punishment 
 of evil is what is then called judgment : and as it appears at 
 first as if the Lord did not see or notice the existence of evil, 
 (for when man does evil with impunity, he supposes that the 
 Lord does not I'egard it ; but when he comes to suffer punish- 
 ment, he then first thinks that the Lord sees him, yea, that 
 the Lord punishes him,) therefore it is said, according to such
 
 540 GENESIS. [Chap, xi 
 
 appearances, that Jehovah came down to see. To come down 
 is predicated of Jehovah by reason of his being called the Most 
 Hiijh, or of its being said that he is on high : but this also is 
 spoken according to appearance, since he is not in the highest 
 part5, but in the inmost, wherefore highest and inmost have 
 the same signification in the AVord. Judgment, or the punish- 
 ment of evil, is exhibited as taking place in the lower and 
 lowest parts ; and therefore Jehovah is said to descend ; as in 
 David: " Bow the heavens, O Jehovah, and come down ; touch 
 the mountains, and they shall smoke ; cast forth thy lightning 
 and scatter theui," (Psalm cxliv. 5, 6 ;) where also is described 
 the punishment of evil, or judgment. So in Isaiah : '' Jehovah 
 Zebaoth shall come down to tight upon mount Zion and upoti 
 the hill thereof," (xxxi. 4.) Again, in the same prophet : '' O 
 that thou wouldest come down^ that the mountains might flow 
 away at thy presence," (Ixiv. 1, 2;) where to come down in 
 like manner denotes punishment or judgment upon evil. So 
 in Micah : " Behold, Jehovah cometh forth out of his ])lace, 
 and will come down, and tread upon the high places of the 
 earth ; and the mountains shall be molten under him." (i. 3, 4.) 
 
 1312. " To see the city and the tower." — That tiiese words 
 signify on account of their having perverted doctrine and pro- 
 faned worship, appears from the signification of a city and 
 tower, as shown above. 
 
 1313. "Which the sons of men built." — That these words 
 signify, which they framed to themselves, appears without ex- 
 planation. The sons of men here spoken of are the sons of the 
 church, for they who are not members of the church, and liave 
 not amongst them the knowledges of faith, are not capable of 
 framing such things. That such cannot profane holy things, 
 was shown above, ii. 301, 302, 303, 593. 
 
 1314. Yerse 6. Ajid Jehovah said. Behold the people is one, 
 and they have all one Up, and this they hegin to do ; and now 
 nothing will he restrained from them tohich they have imagined 
 to do. By " Jehovah said" is signified, that it was so. " Be- 
 hold, the people is one, and they have all one lip," signifies, 
 that they all had one truth of faith, and one doctrine : " and 
 this they begin to do," signifies, that now they were beginning 
 to become of a difi'erent quality : " and now nothing will be 
 restrained from them which they have imagined to do," signi- 
 fies, unless their state be now changed. 
 
 1315. That by "Jehovah said," is signified that it was so, 
 appears from this consideration : that what is here related, as 
 was shown abcne, is not a true or real history but a composition 
 arranged in an historical form ; when, therefore, it is said, 
 " Jehovah said," nothing else can be signified, as has been 
 abundantly shown above. 
 
 1310. ''Behold, the people is one, and they have all one
 
 1312—1317.] GENESIS. 541 
 
 lip." — That these words signify that they all had one truth of 
 faith, and one doctrine, appears from the signification of people, 
 as denoting the truth of faith, and from the signification of 
 lip as denoting doctrine. That people signifies the truth ol 
 faith, that is, those who are principled in the truth of faith, 
 was shown above, n. 1259 ; and that the lip signifies the doc- 
 trine of faith, was shown above at the first verse of this chapter. 
 The people is called one, and the lip one, when all have for an 
 end the general good of society, the general good of the church, 
 and the kingdom of the Lord ; for in this case the Lord is in 
 the end, from whom they all form a one. But where each re- 
 gards his own private good as his end, the Lord cannot possibly 
 be present. This very thing, xnaxv'Q proprium^ or what is purely 
 his own, excludes and removes the Lord ; for the man who 
 regards this as his end bends and inclines the general good of 
 society, and that of the chui-ch, yea, and the kingdom of the 
 Lord, towards himself, and this to such a degree, as if they 
 only existed for him : thus he takes away from the Lord what 
 is his, and substitutes himself in its place. When this is man's 
 ruling principle, it communicates its influence to all his thoughts, 
 yea, to the minutest particulars of his thoughts ; as is univer- 
 sally the case with whatever has the supreme rule in the mind. 
 This does not appear so manifestly in the life of the body, as 
 in the other life: there a man's ruling principle manifests itself 
 by a certain sphere, which is perceived by all around him ; and 
 this sphere, exhaling, as it does, from every particular of his 
 constitution, is of the same nature and quality as himself. The 
 sphere of a person who regards himself in all things, appro- 
 priates to itself, and, as it is there said, absorbs every thing 
 M^hicli favors him ; consequently, it absorbs all the delight of 
 the spirits around him, and destroys all their freedom : it be- 
 comes unavoidable, therefore, that such a one should be sepa- 
 rated from their society. But when the people is one, and the 
 lip or language one, that is, when the general good of all is 
 regarded as the chief end, then one never appropriates to him- 
 self the delight of another, or destroys another's freedom, but, 
 as far as he is able, promotes and increases them. Hence the 
 heavenly societies are as a one, and this solely in consequence 
 of their mutual love received from the Lord. The case is sim- 
 ilar in the church. 
 
 1317. " And this they begin to do." — That these word.s 
 signify that they were beginning to become of a different quality, 
 may appear from the series of the things treated of. Their be- 
 ginning to do, signifies thought or intention, consequently 
 the end proposed ; as also appears from what immediately fol- 
 lows: "And now nothing will be restrained from them which 
 they have imagined to do." The reason that, in the internal 
 sense, the end proposed is here signified, is, because the end
 
 542 GENESIS. [Chap. xi. 
 
 proposed by man is what regards the Lord alone. Howsoever 
 liis thoughts and actions are modified, which may be in innu- 
 merable ways, provided the end proposed be good, they also 
 are all good ; but if the end be evil, they are all evil : the end 
 proposed is that which rales in every particnlar thing that a 
 man thinks and does. The angels attendant on man, beinj; 
 angels of the Lord, rule and govern nothing appertaining to 
 man but his ends ; and when they govern these, they govern 
 also his th.NUghts and deeds, since all the thoughts and deeds 
 are dependent on the end. The end proposed by man is his 
 very life, and all that he thinks and does derives life from it, 
 because, as just observed, they are dependent upon it : where- 
 fore, as is the end proposed, such is the life of man. The end 
 is nothing but the love ; for it is not possible that man should re- 
 gard any thing as an end but what he loves. He whose thoughts 
 and actions are at variance, still has for his end that which he 
 loves ; and even in his hypocrisy and deceit there is an end 
 proposed, which is self-love, or the love of the world, and the 
 delight of life thence derived. Hence every one may conclude^ 
 that such as a man's love is, such is his life. This then is what 
 is here signified by their beginning to do. 
 
 1318. " And now nothing will be restrained from them 
 which they have imagined to do." — That these words signify, 
 unless their state be now changed, may appear from what fol- 
 lows. The internal sense of the Word is of such a nature, that 
 it has a continual respect to what follows and to the conclusion, 
 although nothing of this appears in the literal sense. They 
 who are of such a nature and quality as has been above de- 
 scribed, unless their state were changed, would be restrained 
 in nothing which they imagine to do : that their state accord- 
 ingl}^ was changed, appears from w4iat follows. The thought 
 or imagination of doing is nothing else than the intention, that 
 is, the end proposed. The end proposed by man can by no 
 means be restrained or prohibited, that is, be changed, unless 
 his state be changed ; tor the end proposed, as just observed, 
 is the very essential life of man : but when the state is changed, 
 the end proposed is also changed, and with the end proposed 
 the thought or imagination. The nature of the change of state 
 which took place with the man of this church, will be shown, 
 by the divine mercy of the Lord, in what Ibllows. 
 
 1319. Verse 7. Corne^ let tis go down, and there confound 
 tlieir lip, that they may not hear eaoh man the lip of his com- 
 panion. " Come, let us go down," signifies that thus judgment 
 was accomplished : " and there confound their lip," signifies, 
 that none of them had truth of doctrine : " that they may not 
 hear each man the lip of his companion," signifies, that they 
 were all discordant, or at variance one with another. 
 
 1320. " Come, let us go down." — That by these words i?
 
 1318—1322.] GENESIS. 543 
 
 aignified, that thus judgment was accomplished, appears from 
 what was said above, verse 5, concerning the signification of 
 the expression to go doxon. The reason why it is said in the 
 plural number, Let %is go down and confound their lip, is, be- 
 cause it is the execution of judgment, which is effected by means 
 of spirits, and those, in fact, evil ones. 
 
 1321. "And there confound their lip." — ^That these words 
 signify, that none of them had trutli of doctrine, may appear 
 from the signification of lip, as denoting doctrine, concerning 
 which signification, see above, verse 1 : hence it follows, that 
 to confound their lip is to confound those things which apper- 
 tain to doctrine, that is, the truth of doctrine. To confound, 
 signifies, in the internal sense, not only to dorken, but also 
 to obliterate and dissipate, so as to leave no truth remaining. 
 When self-worship takes place of the worship of the Lord, then 
 not only every truth is perverted, but it is also abolished, till 
 at length what is false is acknowledged as truth, and evil as 
 good : for all the light of truth is from the Lord, and all dark- 
 ness is from man ; and when, in worship, man succeeds in the 
 place of the Lord, the light of truth becomes darkness ; and 
 then light is seen as darkness, and darkness as light. Such 
 also is the life of such persons after death, the life of falsehood 
 is to them as light, but the life of truth is to them as darkness : 
 the light however of such life is changed into mere darkness, 
 when they approach towards heaven. Whilst they are in the 
 world, such persons can indeed speak what is true, and deliver 
 it with eloquence and apparent zeal, and, by reason of a con- 
 tinual reflection on themselves which accompanies all their dis- 
 course, they seem to themselves as if they really thought as 
 they speak : as, however, the end they have in view is self- 
 worship, their thoughts are influenced by that end, so as not to 
 acknowledge any thing to be true, but in proportion as self is re- 
 garded in it. When a man, in whose mouth is truth, is thus 
 disposed in his heart, it is very evident that he is not in posses- 
 sion of the truth : and this manifestly appears in the other life, 
 where such persons do not oidy not acknowledge the trutli, 
 which they have made profession of whilst they lived in the 
 body, but also bear hatred towards it, and persecute it ; which 
 they do in proportion to the degree in which their self-conceit or 
 gelf-worship is not removed. 
 
 1322. " That they may not hear each man the lip of his 
 companion." — That these words signify, that they were all 
 discordant or at variance with each other, may appear from tl>e 
 words themselves. Not to hear the lip of a companion, is, not 
 to acknowledge what another says, and, in the internal sei.se, 
 not to acknowledge what another teaches, or his doctrine, for 
 the lip is doctrine, as was shown above at verse 1 : they acknowl 
 edge it indeed with the mouth, but not with the heart, whicl
 
 5M GEIl^ESIS. [Chap. xi. 
 
 is, in fact, no acknowledgment at all. The case in this respect 
 is like that of evil spirits in the other life, who, as well as the 
 good, are divided into distinct societies, but are kept in con- 
 junction together by this, that they are bound by similar phan- 
 tasies and lusts, so that they act as one in respect to the p^iT- 
 secution of whatever is true and good ; thus there is a sort o: 
 common tie whereby they are kept united together ; but as soon 
 as this common tie is dissolved, one rushes violently against 
 another, and it is their highest delight each to torture his com- 
 panion. The case is the same with such doctrine and self-worship 
 in the world : the worshippers are joined suiBciently close together 
 in the acknowledgment of doctrinals and rituals, but the common 
 tie which keeps them together is self-worship : so far as they can 
 partake in this themselves, they adhere to that acknowledgment ; 
 but so far as they cannot partake, or have hope of partaking, 
 they are disunited; by reason, as just observed, that such self- 
 worshippers are not in possession of any truth, but false persua- 
 sion is with them in the place of truth, and evil in the place 
 of good. This then is what is signified by each man's not hear- 
 ing the lip of his companion. 
 
 1323. Verse 8. And Jehovah dispersed them thence over 
 the faces of the whole earthy and they ceased to huild the city. 
 By " Jehovah dispersed them over the laces of the whole earth," 
 is signified here, as above, that they were not acknowledged : 
 by " and they ceased to build the city," is signified, that such 
 doctrine was not received. 
 
 1324. That by " Jehovah dispersed them over the faces of 
 the whole earth," is signified that they were not acknowledged, 
 appears from what was said above, at verse 4, where the same 
 words occur. 
 
 That by "they ceased to build the city," is signified, that 
 such doctrine was not received, appears from the signification 
 of a city, as denoting doctrine, according to what was shown 
 above, n. 402, and also from what was said before, at verses 4 
 and 5, concerning the building of a city and a tower. Hence it 
 appears that such doctrine, or such worship, which is inwardly 
 full of self-love or self- worship, was not permitted in this ancient 
 church ; and this for a reason which will be mentioned pres- 
 ently. 
 
 1325. Yerse 9. Wherefore he calledthe name thereof Bahel.^ 
 hecavse there Jehovah confounded the lijp of the whole zarth. 
 And thence Jehovah dispersed them over the faces of the whole 
 earth. " Wherefore he called the name thereof J3abel," sig- 
 nifies, such worship : " because there Jehovah confounded the 
 lip of the whole earth," signifies the state of this ancient 
 church, that internal worship began to perish ; earth is the 
 church ' " And thence Jehovah dispersed them over the facee
 
 1323—1326.] GENESIS. 545 
 
 of the whole earth," sii^iiifies, that internal worship was anni- 
 hilated. 
 
 1326. "Wherefore he called the name thereof Babel."- - 
 That these words signify such woi-ship, viz., the kind and 
 quality of the worship signified by Babel, appears from what 
 has been said heretofore concerning the worship here spoken 
 of, viz., that it was inwardly full of self-love, consequently of 
 every thing most filthy and profane. Self-love is nothing else 
 but man's proprium or selfhood, and it has been already shown, 
 n. 210, 215, how filthy and profane this proprium is. From 
 self-love, or proprium^ flow all evils, as hatred, revenge, cruelty, 
 adultery, deceit, hypocrisy, impiety ; wherefore when self-love, 
 or projyr'iutn^ is within man's worship, those evils are within it 
 also, but with a difierence and degree as to measure and quality, 
 proportioned to the influence of that love ; hence comes all 
 profanation of worship. The truth of the case therefore is this ; 
 in proportion to the measure of self love or propriurn that in- 
 trudes itself into man's worship, internal worship recedes, or 
 is annihilated. Internal worship consists in the affection of 
 goodness and the acknowledgment of truth ; but in proportion 
 as self-love or proprium comes in, or enters, the affection of 
 goodness and the acknowledgment of truth recede or go out. 
 What is holy can by no means abide with what is profane, any 
 more than heaven can abide with hell, but one must needs re- 
 tire from the other. Such is the state and order which prevail 
 in the Lord's kingdom. This is the reason that with such, 
 whose worship is called Babel, there cannot exist any internal 
 worship, but what they inwardly worship is somewhat dead, 
 and, indeed, like a dead carcass : hence it is evident of what 
 quality their external worship is, when its inward principle is 
 thus corrupt. That Babel is such worship, appears from every 
 part of the Word where Babel is described : as in Daniel, where 
 the image which Nebuchadnezzar king of Babel, or Babylon,* 
 saw in a dream, the head of which was of gold, its breast and 
 arms of silver, its belly and thighs of brass, its legs of iron, 
 and its feet partly of iron and partly of clay, signifies, that 
 true worship at length became such worship as is called Babel ; 
 wherefore also a stone cut out of a rock brake in pieces the 
 iron, the brass, the clay, the silver, and the gold, (Dan. ii. 31, 
 32, 44, 45.) The image of gold, which Nebuchadnezzar kin^ 
 of Babel set up to worship had a like signification, (Dan. iii. 
 1 to end.) The like is signified also by the king of Babel with 
 his lords drinking wine out of the vessels of gold, which were 
 brought from the temple at Jerusalem, and praising the gods 
 
 * It may be needful here to remark to the unlearned reader, that Babel and 
 Babylon are the same, — the place which by the Hebrews was called Babel being 
 Called Babylon by the Greeks.
 
 546 GENESIS. [Ceap. xi. 
 
 of gold, of silver, of brass, of iron, and of stone ; on which 
 account appeared the writing on the wall, (Dan. v. 1 to end.) 
 The like also is signified by Darius the Mede requiring to be 
 worshipped as a god, (Dan. vi. ;) and likewise by the four beasts 
 appearing in a dream to Daniel, (vii. 1 to end ;) and also, by 
 the beast and by Babylon in the Iie\elation. That such wor- 
 ship was signified and represented, appears plainly, not only 
 from Daniel and John, but likewise from the prophets ; as in 
 Isaiah : " Their faces shall be faces of the flames. — ^The stars 
 of the heavens and the constellations thereof shall not give 
 their light ; the sun shall be darkened in his going forth, and 
 the moon shall not cause her light, to shine. — The wild beasts 
 of the desert [ziini] shall lie there, and their houses shall be 
 full of doleful creatures [ochim'] ; and the daughtei-s of tiie owl 
 shall dwell there, and satyrs shall dance there, and wild beasts 
 of the islands \iini\ shall cry in her palaces, and dragons in the 
 pleasant houses," (xiii. 8, 10, 21,22:) speaking of Babe I ; where 
 the internal of such worship is described by faces of flames, 
 which are evil lusts, and by the stars not siiining, which are 
 the truths of faith, and by the sun being darkened, which is 
 holy love, and by the moon not shining, which is the truth ol 
 faith, and by ziim, ochim, the daughters of the owl, satyrs, 
 iim, and dragons, which are the interior principles of such 
 worship, inasmuch as such things appertain to self-love ox pro- 
 prium j wherefore also, in the Revelation, Babylon is called 
 "the mother of whoredoms and abominations," (Rev. xvii. 5;) 
 and again, " a habitation of dragons, and a cage of every unclean 
 spirit, and of every unclean and hateful bird," (xviii. 2:) whence 
 it is evident, that when such things dwell within, nothing of 
 goodness and truth can abide there, and that in proportion as 
 such things enter, in the same proportion the good principles 
 of affection, and the truths of faith, recede. Such tilings are 
 also called the graven images of the gods of Babel, (Isaiah xxi. 
 9.) That Babel is self-love or j)?'oj?f'ium when contained in wor- 
 ship, or that it is self-worship, appears evidently in Isaiah : ''Take 
 up this parable against the king of Babel : — ^Thou hast said in 
 thy heart, I will ascend into the heavens, I will exalt my throne 
 above the stars of God ; I will sit also on the mount of meeting 
 together, in the sides of the north ; I will ascend above the heights 
 of the clouds ; 1 will be like the Most High — yet thou slialt 
 be brought down to hell," (xiv. 4, 13, 14, 15 ;) where it is 
 evident that Babel is that which wishes to be M'orshipped as a 
 God, that is, that it is self-worship. Again in the same pi'o- 
 phet: "Come down and sit in the dust, O virgin daughter of 
 Babel; sit on the earth, there is no throne, daughter of 
 the Chaldeans. — For thou hast trusted in thy wickedness ; thou 
 hast said, None seeth me : tiiy wisdom and thy knowledge it 
 hath averted thee ; thou hast said in thy heart, I am, and
 
 1327.J GENESIS. 547 
 
 there is none besides as I," (xlvii. 1, 10.) So in Jeremiah : 
 "Beliold, I am against thee, O destroj-ing mountain, that de- 
 ■strojeet all the earth, and I will stretch out mj hand npon thee, 
 and roll thee down from the rocks, and I will make thee a 
 mountain of burning. — Though Bahel should mount up to the 
 heavens, and though she should fortify the height of her 
 strength, from me shall spoilers come upon her," (li. 25, 53 :) 
 hence also it appears that Babel is self-worship. That such 
 self-worshippers have no light of truth, but mere darkness, 
 that is, that they have not the truth of faith, is thus described 
 in Jeremiah : " The word that Jehovah spake against Babel 
 against the land of the Chaldeans: — Out of the north there 
 cometh up a nation against her, which shall make her land 
 desolate, and none shall dwell therein : they shall remove, they 
 shall depart, both man and beast," (1. 1, 3 :) the north signifies 
 darkness, or what is not true ; the departure of man and oi 
 beast denotes the deprivation of good. See more concerning 
 Babel below, at verse 28 ; where Chaldea is treated of 
 
 1327. That by " Jehovah confounded the lip of the whole 
 earth," is signified the state of this ancient church, in that 
 internal worship began to perish, appears from this circumstance, 
 that it is called the lip of the whole earth, and not, as above, 
 verse 7, the 11^3 of those who began to build a city and a tower : 
 by the face of the whole earth is signified the state of the 
 church, for the earth is the church, as was shown above, n. 6(12, 
 1066. The case with the churches after the fiood was this: 
 there were three churches which are specifically mentioned in 
 the Word, viz., the first ancient church, which was named from 
 Noah ; the second ancient church, which had its name from 
 Heber ; and the third ancient church, which had its name from 
 Jacob, and afterwards from Judah and Israel. As to what 
 concerns the first church, which was called Noah, it was as a 
 parent of the succeeding ones, and, as is usual with churches 
 in their beginnings, it was more pure and unspotted ; as appears 
 also from the first verse of this cha})ter, where it is said, that it 
 had one lip, that is, one doctrine, charity being accounted tiie 
 essential by all the members of the church. But this church 
 also, as is usual with other churches, in process of time began 
 to fall aw^ay, owing principally to this circumstance, that several 
 of its members began to afiect self-worship in order thereby to 
 be distinguished above the rest, as appears from verse 4 above : 
 " For they said, Let us build us a city and a tower, and the 
 head thereof in heaven ; and let us make us a name." Such 
 Dersons could not be otherwise in the church than as a kind Oi 
 leaven, or as a firebrand causing a general conflagration. When, 
 from this cause, the danger of the profanation of what is holy 
 (spoken of above, n. 571, 582) threatened the church, its state, 
 by the Lord's providence, was changed after this manner.
 
 548 GENESIS. [Chap, xi,' 
 
 namely, that its internal worship perished, whilst the external 
 remained ; which is here signified by Jehovah's confounding the 
 lip of the whole earth. Hence also it appears, that such wor- 
 ship as is called Babel did not prevail in the first ancient church, 
 but in the succeeding churches, when men began to be wor- 
 shipped as gods, especially after death, whence came so numy 
 gods of the Gentiles. The reason why it was permitted that 
 internal worship should perish, and external remain, was. in 
 order to prevent the profanation of what is holy, which brings 
 with it eternal damnation. None can profane what is holy, 
 except such as are in possession of the knowledges of faith, and 
 at the same time acknowledge them ; and they who are not in 
 possession of them cannot acknowledge them, much less can 
 they profane them. Internal things are those which are capable 
 of being profaned, because it is in them that the principle of 
 holiness resides, but not in things external. The case, in this 
 respect, is like that of a man who does what is evil, and yet 
 does not think evil ; in which case the evil which he does cannot 
 be imputed to him, any more than it can be imputed where it 
 was not done intentionally, or where the perpetrator is not pos- 
 sessed of rationality. Thus he who does not believe in a life 
 after death, but still performs external worship, cannot profane 
 the things appertaining to eternal life, because he does not 
 believe their existence : but it is otherwise with those who are 
 acquainted with and acknowledge them. This likewise is the 
 reason why it is permitted a man rather to live immersed in 
 pleasures and lusts, and thereby to remove himself from things 
 internal, than to come to the knowledge and acknowledgment 
 of them, and to profane them. For this cause it is permitted 
 the Jews at this day to immerse themselves in avarice, that 
 thereby they may be further removed from the acknowledgment 
 of internal things ; because they are such a people, that if they 
 did acknowledge them, they would certainly profane them : 
 nothing more removes the mind from things internal than 
 avarice, this being a lust in the lowest degree terrestrial. The 
 case is similar with many within the church, and also with the 
 Gentiles without the church ; the lattei", viz., 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 the whole 
 earth, a. id that these words signify the state of the church on 
 its l)i- ..inini; chanoed, wliicii chanm> consisted in its worship 
 becoming external, not including within it any mternal pnii- 
 ciple. The like was represented and signified by the Babylonish 
 captivity, into which the Israelites, and afterwards the Jews, 
 were carried ; concerning which it is thus written in Jeremiah : 
 " And it shall come to pass, that the nation and kingdom which 
 will not serve the king of Babel [Babylon], and that will not 
 put their neck under the yoke of the king of Babel, that nation
 
 1328.J GENESIS. 549 
 
 will I visit, saith Jehovah, with the sword, and with the famine, 
 and with the pestilence, until I have consumed them by his 
 hand," (xxvii. 8 ;) to serve the king of Babel, and to put the 
 neck under his yoke, signifies to be altogether deprived of the 
 knowledge and acknowledgment of the good and truth of faith, 
 consequently of internal worship, which appears still plainer in 
 the following passage in the same prophet : '* Thus saith Jehovah 
 of all the people in this city, your brethren that are not gone 
 forth with you into captivity : thus saith Jehovah Zebaoth, 
 Behold, I send upon them the sword, the famine, and the pes- 
 tilence, and will make them like vile figs," (xxix. 16, 17 :) to 
 remain in the city, and not to go forth to the king of Babel, 
 signifies those who were in possession of the knowledges of 
 internal things, or of the truths of faith, and profaned them ; 
 upon whom it is said that the sword, the famine, and the pes- 
 tilence should be sent, which are the pmiishments of profana- 
 tion, and that they would become thus like vile figs. That by 
 Babel are signified those who deprive others of all knowledge 
 and acknowledgment of truth, was also represented and signi- 
 fied by these words in the same prophet : " I will give all Judah 
 into the hand of the king of Bahel^ and he shall carry them 
 away to Bahel^ and he shall smite them with the sword. More- 
 over, I will deliver all the wealth of this city, and all its labor, 
 and all its precious things, and all the treasures of the kings of 
 Judah — into the hands of their enemies, and they shall spoil 
 them and take them away," (xx. 4, 5 :) wiiere by all wealth, all 
 labor, all precious things, and all the treasures of the kings of 
 Judah, in the internal sense, are signified the knowledges of 
 faith. Again in the same prophet : " I will send and take all 
 the families of the north, saith Jehovah, and Nebuchadnezzar 
 the king oi Bahel — and will bring them against this land, and 
 against the inhabitants thereof, and against all these nations 
 round about, and will utterly destroy them, and will make 
 them an astonishment, and a hissing, and perpetual desolations; 
 and this whole land shall be a desolation," (xxv. 9, 11 ;) where 
 the devastation of the interior things of faith, or of internal 
 worship, is described b}^ Babel : for where the worship of self 
 prevails, there no truth of faith can remain, as was shown 
 above ; for sell-worship destroys and lays waste, and leads away 
 into captivity, all that is true ; wherefore also Babel is called a 
 destroying mountain, (Jer. li. 25.) See further what was said 
 above concerning Babel, n. 1182. 
 
 1328. " And thence Jehovah dispersed them over the faces 
 of the whole earth." — That these words signify that internal 
 worship was annihilated, may appear from tne signification of 
 being dispersed, as denoting to be dissipated. In the least 
 remote sense, the being dispersed over the faces of the whole 
 earth, applies to those who wished to build the city of Babel;
 
 550 GENESIS. [Chap. xi. 
 
 'but since these are such as deprive others of all knowledge of 
 the truth, as just observed, by these words is signified at the 
 same time the privation of internal worship, for the one is a con- 
 sequence of the other, and here the consequence is what is signi- 
 ■fied, because it is the third repetition of the words. That the 
 first ancient church was deprived of the knowledges of truth and 
 goodness, appears from this consideration : that the nations which 
 constituted that ancient church became for the most part idola- 
 ters, and still retained a sort of external worship. The lot of 
 those who are idolaters out of the church, is not so bad as that 
 ■of those who are idolatei-s within the church, the former being 
 ■only external idolaters, whereas the latter are internal : this ap- 
 pears from what the Lord says, Luke xiii. 23, 28 — 30 ; Matt, 
 viii; 11, 12. This then is the reason why the state of this ancient 
 church was changed. 
 
 1329. Verse 10. These are the generations of Shem. Shem 
 was a son of a hundred years^ and hegat Arphaxad two years 
 after the food. By " the generations of Shem," are signified the 
 derivations of the second ancient church ; Shem is internal wor- 
 ship in general : " a hundred years," signifies the state of this 
 church in the beginning : " Arphaxad" was a nation so called, 
 by which is signified science : "two years after the flood,'' sig- 
 nifies a second jwstdiluvian church. 
 
 1330. That by " these are the generations of Shem," are 
 signified the derivations of the second ancient church, appears 
 from the signification of generations, as denoting the origin and 
 derivation of doctrinals and of worship, according to what was 
 said above, n. 1145. Generations or nativities, in this and other 
 parts of the Word, are only such as relate to the church, conse- 
 quently such as relate to forms of doctrine and worshij), which 
 alone are the things implied or involved in the internal sense of 
 the Word. When, therefore, any church is brought forth, men- 
 tion is made of its generations or nativities ; as in the case oi 
 the most ancient church, (Gen. ii. 4 :) "These Sive ilm genera 
 tions of the heavens and the earth :" in like manner, when other 
 succeeding churches had birth before the flood, it is said, "This 
 is the book of tJoe generations^'''' (v. 1.) The case was the same 
 with the churches after tlie flood, which were three, the first 
 called Noaii, the second named from Heber, the third from 
 Jacob, and afterwards from Judah and Israel. When the first 
 church is described, it begins with these words : " These are the 
 generations of the sons of Noah," (see the foregoing chapter, 
 verse 1 :) the second, which had its name from Heber, is in like 
 manner described in this verse: "These are the generat'ions ot 
 Shem :" the tiiird also, in verse 27 of this chaj)ter : " These are 
 the generations of Terah." Generations, therefore, signify noth- 
 ing else but the origins and derivations of the forms oi' doctrine 
 and worship of the church wh\ch is described. The reason why
 
 1329-1337.] GENESIS. 551 
 
 the generations of this second church are reckoned from Shem, 
 or why its beginning is described from Shem, is, because Shein 
 eignifies internal worship, and, in tlie present verse, the internal 
 worship of this church; not that the internal worship of this 
 church was such as was signified by Shem in the preceding 
 cliapter, l)ut only that we are to understand the internal worship 
 of this church. 
 
 1331. Hence then it appears that Shem denotes internal wor- 
 «hip in general. What were the nature and quality of the inter- 
 nal worship, which prevailed in this church, appears from those 
 who are successively named as derived from Shem, namely, that 
 it was scientific ; which is also confirmed by the numbers oi 
 years, when they are investigated and unfolded. 
 
 1332. That " a hundred years," signifies the state of that 
 church in general, appears from what was said and shown above 
 -concerning numbers and years, n. 482, 487, 488, 493, .575, 647, 
 '648, 755, 813, 893, as denoting times and states : but it would 
 take too much room to explain the particular nature and quality 
 of the states signified by a hundred years, and by the numbers 
 of years which occur in the subsequent verses of this chapter ; 
 hesides which, the subject is complicated. 
 
 1334. That Arphaxad was a nation so called, and that thereby 
 is signified science, appears from what was said in the foregoing 
 chapter, verse 24, n. 1226. 
 
 1335. That by " two years after the flood," is signified 
 another postdiluvian church, may appear from this considera- 
 tion, that by a year in the Word, as also by a day, and by a 
 w^eek, is signified a whole period, lesser or greater, of fewer or 
 more years, yea, a period abstractedly, as may be seen from the 
 passages quoted above, n. 488 and 893. The case is the same 
 in respect to the expression here used, " two years after the 
 flood," by wdiich is signified a second period of the church, which 
 was, when this second church commenced. 
 
 1336. Yerse 11. And Shem livedo after he hegat Arphaxad^ 
 Jme hundred years^ and hegat sons and daughters. " Shem 
 lived after he begat Arphaxad, five hundred years," signifies 
 duration and state ; Shem signifies here, as above, internal wor- 
 ship in general : Arphaxad signifies science : " and he begat 
 eons and daughters," signifies doctrinals. 
 
 1337. That this is the signification of what is said in this 
 verse, has no need of further ])roof, as it appears from what has 
 been said and shown above concerning the same expressions. 
 It may, however, be expedient just to observe, that the internal 
 worship of this church was nothing else but a kind of scientific 
 worship, consequently consisting in somewhat of love, which 
 may be called the love of truth ; for at the commencement of 
 this church there was scarce any charity remaining, and of con- 
 sequence scarce any faith, which originates in charity alone ; as
 
 552 GENESIS. [Chap. xi. 
 
 appears also tVuiii what was said just above coiiceniing the city 
 and tower of Babel, viz., that Jehovah confounded the lip of the 
 whole earth, (verse 9). 
 
 1338. ''That to beget sons and daughters," signifies doctri- 
 nals, appears from the signification of sons, spoken of above, n. 
 264, 489, 490, 491, 533. 
 
 1339. Verse 12. A7id Arplmxad lived thirty and five years^ 
 and hegat Selah. By " Arphaxad lived thirty and five years,'' 
 is signified the beginning of the second state of this church, and 
 also that state itself; by Arphaxad is signified here, as above, 
 science : " and he begat Selah," signifies a derivation thence : 
 Selah was a nation so named, by which is signified what apper- 
 tains to science. 
 
 1340. That this is the signification of these words, has no 
 need of further proof: that Selah was a nation so called, by 
 which is signified what appertains to science, was shown above 
 m the foregoing chapter, (verse 24). 
 
 1341. Yerse 13. And Arphaxad livedo after he hegat Selah, 
 fow hundred and three years^ and hegat sons and daughters. 
 By " Arphaxad lived, after he begat Selah, four hundred and 
 three years," is signified duration and state ; Arphaxad here, as 
 above, signifies science, and Selah, what appertains to science : 
 " and he begat sons and daughters," signifies doctrinals. 
 
 1342. V erse 14. Afid Selah lived thirty years, and hegat 
 Heher. " Selah lived thirty years," signifies the beginning oi 
 a third state ; Selah signifies here, as above, what appertains to 
 science : " and he begat Heber," signifies derivation thence ; 
 Heber was a nation which was called the Hebrew nation, from 
 Heber as its father, by which is signified the worship of the 
 second ancient church in general. 
 
 1343. That Heber was a nation, which was named the 
 Hebrew nation, from Heber as its father, and that by it is sig- 
 nified the worship of the second ancient church in general, 
 appears from the historical parts of the Word throughout, where 
 it is mentioned. From that nation, because a new worship 
 commenced among them, all were called Hebrews who were 
 })riiicipled in like worship. Their worship was such as was 
 afterwards restored amongst the posterity of Jacob, and consisted 
 ])riiicipally in this, that they called their God Jehovah, and 
 offered sacrifices. The most ancient church unanimously ac- 
 knowledged the Lord, and called him Jehovah, as appears also 
 from the first chapters of Genesis, and from other |)arts of the 
 Word. The ancient church, that is, the church which was after 
 the flood, also acknowledged the Lord, and called him Jehovah ; 
 especially they who maintained internal worship and were called 
 the sons of Shem. The rest, who were in the practice of ex- 
 ternal worship, also acknowledged Jehovah, and worshipped him 
 But when internal worship became external, and particularly
 
 1338— 1343.J GENESIS. 563 
 
 when it became idolatrous, and vvlien each nation began to have 
 its own peculiar god as the object of its worship, then the 
 Hebrew nation retained tlie name of Jehovah, and called their 
 God Jehovah, and herein were distinguished from other nations. 
 The posterity of Jacob in Egyjjt, together with external worship, 
 lost also the practice of calling their God Jehovah, as did even 
 Moses himself; wherefore they were first of all instnicted that 
 Jehovah was the God of the Hebrews, and the God of Abraham, 
 of Isaac, and of Jacob, as may appear from the following pas- 
 sage : " Thou shalt come, thou and the elders of Israel, unto 
 the king of Egypt, and ye shall say unto him, Jehovah the God 
 of the Hehrews hath met with us ; now let us go, we beseech 
 thee, three days' journey into the wilderness, that we may saori- 
 jlce unto Jehovah our God!!'' (Exod. iii. 18 :) and again : " Pha- 
 raoh said, Who is Jehovah^ that I should hearken to his voice to 
 let Israel go ? I know not Jehovah^ neither will I let Israel go. 
 And they said. The God of the Hebrews hath met with us ; let 
 us go, we pray thee, three days' journey into the wilderness, 
 that we may sacrifice to Jehovah our God^'' (Exod. v. 2, 3.) That 
 the posterity of Jacob in Egypt lost, together with the worship, 
 also the name of Jehovah, may appear from the following pas- 
 sage : " Moses said unto God, Behold, when I come unto the 
 children 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, / am that I aw, : and he said. Thus shalt thou say unto 
 the children of Israel, / AM hath sent me unto you. And 
 God said moreover unto Moses, Thus shalt thou say unto the 
 children of Israel, Jehovah the God of your fathers^ the God ol 
 Abraham, the God of Isaac, and the God of Jacob, hath sent 
 me unto you: this is any name for ever," (Exod. iii. 13 — 15.) 
 Hence it is plain that even Moses knew not the name of Je- 
 hovah, and that they were distinguished from other nations by 
 the name of Jehovah the God of the Hebrews. Hence also, 
 in other places, Jehovah is called the God of the Hebrews : 
 " Thou shalt say unto Pharaoh, Jehovah the God of the Hehrews 
 hath sent me unto thee," (Exod. vii. 16:) " Go in to Pharaoh, 
 and say unto him, Thus saith Jehovah the God of the Hehrews^^ 
 (Exod. ix. 1, 13 :) Moses and Aaron came in unto Pharaoh, 
 and said unto him. Thus saith Jehovah the God of tJie Hehrews^'' 
 (Exod. X. 3.) And in Jonah : " I am a Uehrew^ and I fear 
 Jehovah the God of the heavens," (i. 9.) And also in Samuel : 
 " When the Philisthines heard the voice of the shout, they said. 
 What meaneth the voice of this great shout in the camp of the 
 Hebrews? And they understood that the ark of Jehovah was 
 come into tli ■ camp. And the Philisthines said, — Woe unto us ! 
 who shall deliver us out of the hand , of these mighty godsf 
 these are the gods that smote the Egyptians with all the plagues
 
 554 GENESIS. [Chap. xi. 
 
 in the wilderness. — Quit yourselves like men, O ye Philisthines» 
 that ye be not servants unto the Hebrews^'' (1 Sam. iv. 6, 8, 9 ;) 
 where also it appears, that the nations were distinguished by 
 their gods, according to their names, and that the Hebrew 
 nation was distinguished by having for their God Jehovah. That 
 Bacrifices constituted another essential of the worship which 
 prevailed with the Hebrew nation, appears, also from the pas- 
 sages just quoted, (Exod. iii. 18 ; v. 2, 3 ;) and also from this 
 circumstance, that the Egyptians abominated tlie Hebrew nation 
 on account of this worship ; as appears from the following pas- 
 sage : " And Moses said. It is not meet so to do, for we shall 
 sacrifice the ahoTnination of the Egyptians to Jehovah our God : 
 lo ! we shall sacrifice the ahonination of the Egyptians before 
 their eyes, and will they not stone us ?" (Exod. viii. 26 :) where- 
 fore also the Egyptians abominated the Hebrew nation to such 
 a degree, that tliey refused to eat bread with them, (Gen. xliii. 
 32.) Hence also, it appears, that the posterity of Jacob was 
 not the only nation which bore the name of Hebrews, but that 
 it was applied to all who practised such worship, whence the 
 land of Canaan was called the land of the Hebrews, even in the 
 time of Joseph : " Joseph said, I was stolen away from the land 
 of the Hehrews^'' (Gen. xl. 15.) That sacrifices were in use 
 among the idolatrous nations in the land of Canaan, is abun- 
 dantly evident, for they sacrificed to their gods, to Baal and 
 others. Balaam, likewise, who was of Syria, where Heber 
 dwelt, and whence the Hebrew nation came, not only offered 
 pacrifices, before the posterity of Jacob came into the land of 
 Can-aan, but also called Jehovah his God. That Balaam was of 
 Syria, whence the Hebrew nation came, see Numb, xxiii. 7; 
 that he offered sacrifices, see Numb. xxii. 39, 40; chap, xxiii. 
 1, 2, 3, 14, 29 ; that he called Jehovah his God, see Numb. xxii. 
 18, and the chapter throughout. It is said indeed of Noah 
 (viii. 20,) that he offered burnt-ofierings to Jehovah : this how- 
 ever is not a true historical circumstance, but a statement com- 
 posed in an historical form, because by burnt-offerings was 
 signified the holy principle of worship, as may be there seen. 
 Hence then it appears what is signified by Heber, or by the 
 Hebrew nation. 
 
 1344. Yerse 15. And Selah lived after he hegat Ueherfour 
 hundred and three years^ and hegat sons and daughters. " Selah 
 lived after he begat Heber four hundred and three years," sig- 
 nifies duration and state : Selah signifies here, as above, whal 
 appertains to science ; Heber signifies here, as above, the wor- 
 Bhi{> of this church in general : " and begat sons and daughters,'" 
 Bignifies doctrinals. 
 
 1345. Verse 16. And Ileher lived four and thirty years, 
 and hegat Peleg. " Heber lived four and thirty years," signifies. 
 the beginning of the fourth state of this church ; Heber denotes
 
 1344—1351.] GENESIS. 555 
 
 here, as above, the worship of this church in general : " and 
 begat Peleg," signifies derivation thence ; Peleg was a nation 
 BO named from him as its father, and by which is sigm'fied ex- 
 ternal worship. 
 
 That Peleg here signifies external worship, follows from the 
 series of the derivations of worship, consequently from his de- 
 rivation. In the foregoing chapter (verse 25) Peleg had anothei 
 signification, derived from the meaning of the name itself, be- 
 cause it is there said that in his days the earth was divided, and 
 because he there represented that church in conjunction with 
 his brother Joktan. 
 
 1346. Verse 17. And Heher lived after hehegat Peleg four 
 hundred arid thirty years^ and hegat sofis and daughters. '" Heber 
 lived after he begat Peleg four hundred and thirty years," sig- 
 nifies duration and state ; Heber and Peleg have the same signi- 
 fication here as above : " and b^gat sons and daughters," signifies 
 doctrinals relative to ritual observances. 
 
 1347. Verse 18. And Peleg lived thirty years and hegat 
 Reu. By "Peleg lived thirty years," is signified the beginning 
 of a fifth state ; Peleg signifies the same here as above : " and 
 begat Reu," signifies derivation thence ; Reu was a nation so 
 named from him as its father, by which is signified worship still 
 more external. 
 
 1348. Verse 19. And Peleg lived after he hegat Reu two 
 hundred and nine years., and hegat sons and daughters. By 
 "Peleg lived after he begat Reu two hundred and nine years," 
 is signified duration and state ; Peleg and Reu have the same 
 signification here as above : and " begat sons and daughters,'* 
 signifies ritual observances. 
 
 1349. Verse 20. And Reu lived thirty and two year's and 
 hegat Serug. By "Reu lived thirty and two years," is signified 
 the beginning of a sixth state ; Reu has the same signification 
 here as above : " and begat Serug," signifies derivation thence ; 
 Serug was a nation so named from him as its father, and by 
 which is signified worship in externals. 
 
 1350. V erse 21. And Reu lived after he hegat Serug two 
 hundred and seven years., and hegat so7is and daughters. "Reu 
 lived after he begat Serug two hundred and seven years," sig- 
 nifies duration and state ; Reu and Serug have the same signiti 
 cation here as above : " and begat sons and daughters," signifies 
 the ritual observances appertaining to such worship. 
 
 1351. Verse 22. And Serug lived thirty years and hegat 
 Nahor. By " Serug lived thirty years," is signified the begin- 
 ning of the seventh state of this church ; Serug has the same 
 signification here as above : " and begat Nahor," signifies deri- 
 vation thence ; Nahor was a luition so named from him as ita 
 father, and by which is signified worship verging towards sucb 
 as is idolatrous.
 
 556 GENESIS. [Chap. xi. 
 
 1352. Verse 23. At A Serug lived after he hegat NaJwr two 
 hundred years^ and hegat sons and daughters. " Serug lived 
 after he begat Nabor two hundred years," signifies duration 
 and state ; Serug and Nahor have tlie same signification here as 
 above : ''■ and begat sons and daughters," signifies the ritual ob- 
 servances of that worship. 
 
 1353. Verse 2-1. And Nalior lived nine and twenty year» 
 and hegat Terah. " Nahor lived nine and twenty years," sig- 
 nifies the beginning of the eighth state of this church; byNahor 
 is signified here, as above, worship verging towards such as is 
 idolatrous: "and begat Terah," signifies derivation thence; 
 Terah was a nation so named from him as its father, and by 
 which is signified idolatrous worship. 
 
 1354. Verse 25. And Nahor lived after he hegat Terah 
 a hundred and nineteen years^ and hegat sons and daughters. 
 " Nahor lived after he begat Terah a hundred and nineteen 
 years," signifies duration and state ; by Nahor is signified here, 
 as above, worship verging towards such as is idolatrous ; by 
 Terah is signified idolatrous worsiiip : " and begat sons and 
 daughters," signifies idolatrous i-itual observances. 
 
 1355. Verse 26. And Terah lived seventy years and hegat 
 Ahram^ Nahor .^ and Haran. By " Terah lived seventy years," is 
 signified the beginning of a ninth state, which is the last ; Terah 
 signifies here, as above, idolatrous worship : " and begat Abram, 
 Nahor, and Haran," signifies derivations thence; Abram, Nahor, 
 and Haran were persons, from whom also nations were named, 
 which were idolaters. 
 
 1356. That by Terah is signified idolatrous worship, may 
 appear from the derivations spoken of from vers^ 20 to the 
 present verse. This second ancient church degenerated from a 
 sort of internal worship, and became so adulterated, as at last 
 to be idolatrous ; according to what happens with churches in 
 general, which commonly proceed from their internals to exter- 
 nals, and at last sink into externals alone, to the utter obliter- 
 ating uf every thing internal. That this was the case with the 
 church here spoken of, insomuch that a great part of its mem- 
 bers did not acknowledge Jehovah co be God, but worshipped 
 other gods, appears from tlie following passages in Josliua : 
 " Joshua said unto all the people. Thus saith Jehovah, the 
 God of Isi-ael : Your fathers dwelt beyond the river in old time, 
 Terah., the fatlier oi Ahrarti., and the lather of Nahor., and they 
 served other gods,'''' (xxiv. 2.) " Now therefore fear Jehovah, 
 and serve him in sincerity and in truth, and put away the gods 
 whom yov/r fathers served beyond the river, and in Egypt, and 
 serve ye Jehovah ; and if it seem evil in your eyes to serve 
 Jehovah, choose ye this day whom ye will serve, whether the 
 yod-i lohom your fathers served., who were beyond the rivers, or 
 the cjods of the Arnorites," (verses 14, 15 :) whence it appears
 
 1352—1360.1 GENESIS. 657 
 
 inanifestl y tliat Terah, Abram, and Nalior, were idolaters. That 
 Nalior was a nation given to idolatrous worship, appears also from 
 the case of Laban the Syrian, who lived in the city of Nahor, 
 and worshipped images or teraphim, which Rachel took away, 
 (Gen. xxiv. 10 ; xxx\. 19, 26, 32, 34 :) and that Abram had one 
 God, Nahur another, and their father, or Terah, anothei, c»,p- 
 pears from Gen. xxxi. 53. It is also expressly declared, con- 
 cerning Abram, that Jehovah was not known to Kim : " 1 
 appeared unto Abraham, unto Isaac, and unto Jacob, as God 
 Almighty [in God Schaddai], and by my name Jehoi aJi was 
 I not 'knoion to them^"" (Exod. vi. 3.) Hence it is evident how 
 much this church, as established in this nation, fell away, and 
 declined into idolatrous worship, which is here signified by 
 Terah ; and as it is signified by Terah, so it is also by Abram, 
 Nahor, and Haran. 
 
 1357. There are three universal kinds of idolatry; the first 
 is grounded in self-love, the second in the love of tlie world, 
 and the third in the love of pleasure. All idolatrous worship 
 centres in one or other of these as its end. The worship of 
 idolaters can have no other end, because they have no know- 
 ledge of eternal life, nor concern about it, and even deny its 
 existence. 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, which were idolaters, appears 
 from the historical parts of the Word. This has been already 
 shown with respect to Nahor; for the city itself was called the 
 city of Nahor, (Gen. xxiv. 10.) Cities at that time were no 
 other than families which dwelt together, and several families 
 formed a nation. That several nations wei'e born of Abraham, 
 appears not only from the posterity of Ishmael, or the Ishmael- 
 ites, but also from the posterity of several of his sons which 
 he had by his wife Keturah, who are mentioned by name, Gen. 
 XXV. 1 — 4. 
 
 1359. Yerse 27. And these are the generations of Terah : 
 Terah begat Abram, Nahor, and Ilaran. And Haran begat Lot. 
 " These are the generations of Terah," signifies origins and 
 derivations of idolatry, whence came the representative church : 
 Terah was the son of Nahor, and also a nation named from 
 him as its tather ; and by him is signified idolatrous worship: 
 Abram, Nahor, and Haran were sons of Terah, and also nations 
 named from them as their fathers ; and by them are here signi- 
 fied several derivative kinds of idolatrous worship : from Lot 
 also came two nations who were idolaters. 
 
 1360. That " these ai-e the generations of Terah," signifies 
 origins and derivations of id()latry, whence came the represent- 
 ative chm-ch, appears from the signification of generations, aa 
 denoting origins and derivations ; according to what was shown
 
 "558 GENESIS. [Chap. \l 
 
 at verse 10, of this chapter. The subject now treated of is the 
 third church after the flood, which arose \vhen the second church, 
 spoken of from verse 10 to the present verse, became idohitrous 
 in Terah. That Terah, Abram, Nahor, and Haran were idolaters, 
 has been already shown ; and moreover, that the nations dei-ived 
 from them were so, as thelshraaelites and Midianites, and others, 
 who were of the posterity of Abram ; besides others in Syria 
 descended from Nahor ; and likewise the Moabites and Ammon- 
 ites, who were the posterity of Lot. 
 
 1361. That the church, from being idolatrous, became repre- 
 sentative, is a truth which cannot be known, unless it be iirst 
 known what is meant by a representative. The things which 
 were represented in the Jewish church, and in the Word, are 
 the Lord and his kingdom, consequently the celestial things 
 appertaining to love, and the spiritual things appertaining to 
 faith ; besides many other things connected with the former, as 
 are all those belonging to the church. The things representing 
 are either persons, or things existing in the world, or on the 
 earth, in short, whatever is an object of the senses, insomuch 
 that there is scarce any object but w^hat is capable of being a 
 representative. It is, however, a general law of representation, 
 that the person or thing which bears the representation is not 
 at all reflected on, but only that which is represented. As for 
 example : Every king, whosoever he w^as, whether in Judah, or 
 in Israel, or even in Egypt and other places, might represent 
 the Lord ; their regal tunction being representative of itself, 
 whence even the very worst of kings might sustain this repre- 
 sentation ; as was done by Pharaoh, who exalted Joseph over 
 the land of Egypt, by Nebuchadnezzar in Babylon, (Dan. ii. 
 37, 38,) by Saul, and the rest of the kings of Judah and of 
 Israel, of whatsoever character they might be : it w^as involved 
 in the ceremony of anointing them, by virtue of which they 
 were called the anointed of Jehovah. In like manner all priests, 
 how many soever they were, represented the Lord ; the priestly 
 office being representative of itself, whence even wicked and 
 impure characters could sustain this representation as well as 
 others ; because, in representatives, the private character of the 
 person bearing the representation is not at all reflected on. Nor 
 was representation confined to men only, but it extended also 
 to beasts, as in the case of all those which w^ere offered in sacri- 
 fice ; lambs and sheep representing things celestial, whilst doves 
 and turtles represented things spiritual ; and rams, goats, bul- 
 locks, and oxen, being equally ]-epresentative, but of things 
 celestial and B])iritual in a lower degree. And as animated ex- 
 istences bore their representations, so also did things inanimate; 
 as the altar, yea, the very stones of the altar; likewise the ark 
 and tabernacle with all their aj)purtenauces, as also the temple 
 with all things belonging to it, as may be obvious to every one;
 
 1361—1362.] GENESIS. 559 
 
 consequently, the liunps, the bread, ar.d Aaron's garments. Nor 
 was representation confined to these things only, bnt it included 
 all the rites observed in the Jewish church. In the ancient 
 chnrches, re[)resentatives extended to all objects of the senses ; 
 as mountains and hills ; valleys, plains, rivers, brooks, fountains, 
 and pools ; groves and trees in general, and each species of ♦■ree 
 in particular, insomuch that every tree had some determinate 
 signification : and thus when the significative church ceased, 
 these objects became representative. From these remarks, then, 
 may appear what is meant by representatives. And whereas 
 things celestial and spiritual, or such as belong to the Lord's 
 kingdom both in heaven and on earth, were thus capable of 
 being represented, not only by men of whatsoever quality, but 
 also by beasts and by things inanimate, it is evident what is 
 meant by a representative church. The case with respect to rep- 
 resentatives was this ; that, in the sight of spirits and angels, 
 all things appeared holy which were done according to the a|> 
 pointed rites ; as when the high-priest washed himself with water, 
 when he ministered in his pontifical vestments, or when he stood 
 before the lighted candles, whatsoever he might be in his private 
 character, were he even the most impure of mankind, and even 
 in heart an idolater : so also in regard to the other priests ; for, 
 as just observed, in representatives the person was not reflected 
 on, but the thing represented, altogether abstractedly from the 
 person ; and abstractedly, likewise, from the oxen, bullocks, 
 and lambs which were sacrificed, and from the blood which 
 was poured out about the altar, and also from the altar itself, 
 «fee. After all internal worship had perished, and had become 
 not only merely external, but also idolatrous, this representative 
 cimrch was instituted, in order that there might be some sort 
 of conjunction between heaven and earth, or between the Lord, 
 through heaven and man, after that conjunction had perished 
 which had been before preserved by the internals of worship. 
 But the nature and quality of this conjunction, eff'ected by 
 representatives alone, will, by the divine mercy of the Lord, be 
 spoken of hereafter. Representatives do not commence till the 
 next chapter, all the contents of which, and of those which 
 follow, both generally and particularly, are purely representative. 
 The subject here treated of is the state of those who were the 
 fathers of those that formed the representative church, before 
 Bome of them and theii" posterity became representative charac- 
 ters. As has been shown above, they were in the practice of 
 idolatrous worship. 
 
 136'2. That Terah was the son of Nahor, and was also a 
 nation named from him as its father, and that by him is signified 
 idolatrous worship, was shown above. That Teinh was a nation, 
 may appear from this consideration ; that the nations which 
 sprung from his sons acknowledged him as their father, in the
 
 560 GENESIS. [Chap. xi. 
 
 same manner as the sons of Jacob, or tlie Jews and Israelites, 
 and likewise the Ishmaelites, Midianites, and others, acknowl- 
 edged Abram as their father, and as the Moabites and Ammon- 
 ites acknowledged Lot as theirs : althougii these nations were 
 not named from those patriarchs, but from their sons, thej 
 iievei'theless all acknowledged their common lather, and called 
 tliemselves his sons, as the sons of Terah, or the sona of Abram, 
 or the sons of Lot ; wherefore by each of those patriarchs is 
 signified a nation in a general sense; and such is here the sig- 
 nification of Terah, Abram, Nahor, and Lot, they being the 
 stock or root of the nations which descended from them. This 
 may also be illustrated by the case of the posterity of Jacob, all 
 of whom were named from his twelve sons, but are nevertheless 
 called Jacob and Israel, and likewise the seed and sons of 
 Abraham, (John viii. 33, 30.) 
 
 1363. That Abram, Nahor, and Haran, were the sons of 
 Terah, and were also nations named after those individuals as 
 their fathers, and that by them are here signified divers kinds 
 of idolatrous worship, appears from what has been shown above, 
 and also from this consideration ; that by Terah, whose sons 
 they were, is signified idolatry. But what particular kinds of 
 idolatrous worship are here signified by the three sons of Terah, 
 and afterwards by Lot the son of Haran, may appear from a 
 consideration of the several sorts of idolatrous worship. These 
 in general are four, one more interior than another, the three 
 more interior kinds being as the sons of one parent, and the 
 fourth as the son of the third. Idulatrjus worship may be 
 either internal or external ; the internal is what brings man 
 under condemnation, but the external not so much so. In 
 proportion as idolatrous worship is of a more interior nature, 
 the more it condemns : but in proportion as it is more external, 
 it condemns less. Internal idolaters do not acknowledge a God, 
 l»ut adore tliemselves and the world, and make idols of all their 
 lusts : whereas, external idolaters may acknowledge a God, 
 although they do not know who is the God of the universe. 
 Internal idolaters are known by the life which they have ac- 
 cpiired to themselves ; and their idolatrj- is of a more interior 
 kind, in proportion as their life so acquired departs from the life 
 of cluirity : whereas external idolaters are known only by their 
 worship, and, notwithstanding their being idolaters, they may 
 still possess the life of charity. Internal idolaters are capable 
 of profaning holy things, but external idolaters are not: where- 
 fore external idolatry is tolerated in order to ])revent such pro- 
 faiuition ; as may appear from what was said above, n. 571, 582, 
 and at verse 9, n. 13-i7. 
 
 1304. That two idolatrous nations descended from Lot, ap- 
 pears from the history of his two sons Moab and Ammi, whom 
 ne liad by his daughters, (Gen. xix. 37, 38,) and from whono
 
 1363— 136().] GENESIS. 56J 
 
 the Moabites and Ammonites were descended, who, it is plain 
 from the Word, were idolaters. Lot is here mentioned, as the 
 father of the two kinds of idolatrous worship signified byMoab 
 and Ammi. 
 
 1365. Verse 28. And Haran died on the faces of Terah 
 his father^ in the land of his nativity^ in TJr of the Chaldeans. 
 This signifies that interior worship was obliterated, and was 
 become merely idolatrous. By Haran is signified interior idola- 
 trous worship : by Terah his father, is signified, as before, idola- 
 trous worship in general : by the land of his nativity is signified 
 the origin whence it was derived : by Ur of the Chaldeans, is 
 signified external worship in which are false principles. 
 
 1366. That by " Haran died on the faces of Terah his 
 father, in the land of his nativity, in Ur of the Chaldeans," 
 is signified that interior worship was obliterated, and was be- 
 come merely idolatrous, appears from the signification of Haran, 
 of Terah, of nativity, and of Ur of the Chaldeans ; and also 
 from his being said to die on the faces of Terah his father. With 
 respect to interior worship being obliterated, or annihilated, the 
 case is this. The church cannot be established anew m any 
 nation, before it is so vastated, as to have nothing of what is 
 evil and false remaining in its internal worship : for so long as 
 thei'e is evil in the internal worship of a church, those prin- 
 ciples of goodness and truth which ought to constitute its in- 
 ternal worship, find obstacles to their admission. So long as 
 principles of evil and falsehood are present, principles of good- 
 ness and truth cannot be received ; as may appear from this 
 fact, that they who are born and educated in any heretical 
 opinions, and have confirmed themselves in them so as to be al- 
 together persuaded of their truth, can with difiiculty, if ever, be 
 brought to receive truths which are contrary to their false per- 
 suasions ; whereas, with the Gentiles, who do not Icnow wiiac 
 the truth of faith is, and still live in mutual charity, the case 
 is otherwise. This was the reason that the church of the Lord 
 could not be re-established amongst the Jews, but only amongst 
 the Gentiles, who were not in possession of any knowledges of 
 faith. Persons in tiie former situation, by their false persuasions 
 altogether darken the light of truth, and thereby extinguish it, 
 but the latter do not, since they know not what the truth of faith 
 is, and what they do not know they cannot darken and extinguish. 
 So, in the case here treated of: a new church about to be estab- 
 lished, they wei'e chosen for the implantation of the principles 
 of goodness and truth belonging to faith, with whom all knowl- 
 edije of the o-oodness and truth of faith was obliterated, and 
 who, like the Gentiles, were become external idolaters. It was 
 shown above, concerning Terah and Abram, that they were of 
 this quality and character, viz., that they worshipped other gods, 
 and did not know Jehovah, consequently were ignorant of tho 
 
 o o
 
 562 GENESIS. [Chap. xi. 
 
 goodness and truth of faith : thus thej were become more meet 
 to receive the seed of truth than others in Syria, amongst whom 
 those knowledges still remained ; and that they did still remain 
 with some, appears from the case of Balaam, who was of Syria, 
 and who not only worshipped Jehovah, but also offered sacrifices, 
 and was at the same time a prophet. These then are the snb- 
 jects which are contained in this verse, viz., that interior wor- 
 ship was obliterated, and was become merely idolatrous. 
 
 1367. That by Haran is signified interior idolatrous wor- 
 ship, and by Terah idolatrous w^orship in general, was said and 
 shown above. That by the land of his nativity is signified origin, 
 and that thence their idolatrous worship was derived, appears 
 from the signification of nativity, as denoting origin and deri- 
 vation, concerning which see above, at verse 10 and 27. 
 
 1368. That by Ur of the Chaldeans is signified external 
 worship in which are false principles, appears from the signifi- 
 cation of Chaldeans in the Word. It was shown above, at 
 verse 9, that by Babel is signified worship in which inwardly 
 are evils, but that by Chaldea is signified worship in which in- 
 wardly are false principles ; consequently by Babel is signified 
 worship in which there is inwardly nothing of goodness, and 
 by Chaldea worship in which inwardly there is nothing of truth. 
 Worship wherein inwardly there is nothing good, and notliing 
 true, is a worship in which inwardly all is profane and idola- 
 trous. That such worship in the Word is signified by Chaldea, 
 may ap])ear from the following passages : " Behold the land oj 
 the Chaldeans : this was not a people, the Assyrian founded it 
 for them that dwell in the wilderness [tziim^ they shall set up 
 the watch-towers thereof, they shall raise up the palaces thereof, 
 he will bring it to ruin," (Isaiah xxiii. 13 :) the land of the Chal- 
 deans who are not a people, signifies false principles : by the 
 Assyrian who founded it, is signified reasonings: watch-towers 
 denote phantasies. Again, in the same prophet: "Tlius saith 
 Jehovah your Redeemer, tlie Holy One of Israel : For your 
 sake I have sent to Bahel^ and have brought down all their bars, 
 and the Chaldeans^ in whose ships there is a cry," (xliii. 14 ;) 
 where Babel denotes worship which has witliin it evil ; the 
 Chaldeans worship which has within it falsity; ships are the 
 knowledges of truth, which are corrupted. Again, in the same 
 proj)het : ^' Sit thou silent, and get thee into darkness, O 
 daughter of the Chaldeans ', for thou shalt no more be called 
 the lady of kingdoms. I was wroth with' my people, I have 
 polhited mine inheritance, and given them into thy hand. — 
 These two things shall come to thee in a moment, in one day, 
 the loss of children and widowhood : they shall come upon thee 
 in their perfection, for the midtitude of thy sorceries, and for 
 rtie greatness of thine enchantments," (xlvii. 5, 6, 9;) whei'e
 
 1367, 1368.1 GENESIS. DOS 
 
 it is evident that Chaldea is the profanation of truth, whereof 
 are predicated sorceries and enchantments. Again, in the same 
 proj)het: "• Go ye forth of Babel, flee ye from the Chaldearis^^ 
 (xlviii. 20 ;) denoting the profanation of goodness and truth in 
 worship. So in Ezekiel : " Cause Jerusalem to know her abomi- 
 nations. — ^Thy father was an Amorite, and thy mother a Hittite. 
 — Tliou hast committed whoredom with the sons of Egypt. — 
 Thou hast committed whoi-edom with the sons of the Assyrian. — 
 Moreover, thou hast mult' iied thy whoredom even to the land 
 of Chaldea,'' (xvi. 2, 3, 20, 28, '29;) speaking of the Jewish 
 Church in particular ; where the sons of Egypt denote scien- 
 tifics, the sons of the Assyrian reasonings, and the land of 
 Chaldea, unto which she multiplied her whoredom, the pro- 
 fanation of truth. It must be obvious to every one, that by 
 Egypt, Assyria, and Chaldea, are not here meant lands or 
 countries, and that it is spiritual whoredom which is spoken of, 
 Again, in the same prophet : " Aholah played the harlot, — and 
 she doted on her lovers, on the Assyrians her neighbors. — 
 Neither left she her whoredoms brought from Egypt. She in- 
 creased her whoredoms : for when she saw men portrayed upon 
 the wall, the images of the Chaldeans portrayed with vermilion, 
 girded with girdles upon their loins, exceeding in dyed attire 
 upon their heads, all of them princes to look to, after the 
 manner of the sons of Bahel, the Chaldeans, the land of their 
 nativity : as soon as she saw tliem with her eyes she doted upon 
 them, and sent messengei's to them into Chaldea ^ and the sons 
 of Babel deiiled her with their whoredom," (xxiii. 5, 8, 14 — 17 :) 
 where the Chaldeans are called sons of Babel, denoting truths 
 profaned in worship : Aholah signifies the spiritual church 
 which is called Samaria. So in Habakkuk : "• Lo, I raise up 
 the Chaldeans, a bitter and hasty nation, which shall march 
 through the breadths of the land to possess the dwelling places 
 which are not theirs. They are terrible and dreadful ; their 
 judgment and dignity shall proceed of themselves. Their horses 
 also are swifter than leopards, and more fierce than the evening 
 wolves : and their horsemen shall spread themselves, and their 
 horsemen shall come from far; they shall fly as the eagle that 
 hasteth to eat. They shall come all for violence; the looking 
 of their faces shall be toward the east," (1, 6 — 9 :) where the 
 Chaldean nation is described by many representatives signifying 
 the profanation of truth in worship. Moreover, Babel and 
 Chaldea are described in two whole chapters in Jeremiah, (1. 
 and li. ;) where it is very manifest what is signified by each ; 
 viz., that by Babel is signified the profanation of things celes- 
 tial, and b}^ Chaldea the profanation of things spiritual, in 
 worship. Hence then appears what is signified by Ur of the 
 Chaldeans; that it is external worship cont-aiuing within it
 
 564 GENESIS [Chap, xr 
 
 a profane idolatrous principle. That sncli was the quality and 
 character of the worship which prevailed amongst this people^ 
 it has been ^iven me to know by information from themselves. 
 
 1369. Yerse 29. And Ahram and Nahm^ took to themselves 
 wives : the name of Ahram'' s vnfe was Sarai ; and the name of 
 Nahor''s wife wa» Milcah^ the daughter of Haran^ the father 
 of Milcah^ and the father of Iscah. This signifies marriages of 
 evil with falsity in idolatrous worship, which are so circum- 
 stanced : by husbands are signified evils, by wives false prin- 
 ciples. 
 
 1370. It would take too much space to show that these are 
 the particulars contained in this verse, for this would be to 
 explain the various kinds and derivations of idolatries. These 
 can oidy be understood from a knowledge of the opposites of 
 heavenly things, that is, of the profanations of them ; as of the 
 celestial things of love, and of the spiritual things of the same, 
 as also of things rational derived thence, and lastly, of things 
 scientific. The profanations of these constitute the genera and 
 species of idolatries ; which are not constituted merely by the 
 worship of idols, for this is only external idolatry, and may be 
 joined with affections of goodness and truth, and thus with 
 charity, as amongst the gentiles that live in mutual charity. 
 Interior idolatrous worship, in its various kinds, is what is sig- 
 nified in the Word by external idolatrous worship. The nativities 
 and generations of the various kinds of such worship, and also 
 their marriages, which are those of evil and falsity, are alto- 
 gether circumstanced according to the relationships and mar- 
 riages described in verse 27, and in this. 
 
 1371. Verse 30. And Sarai was harren^ she had no child. 
 This signifies, that evil and falsity produced themselves no fur- 
 ther. 
 
 1372. This may appear from the signification of the word 
 barren, of which elsew^here : for son and daughter, as was shown 
 above, signify truth and goodness, and, in the opposite sense, 
 evil and falsity : hence to be barren here signifies, that the evil 
 and falsity of idolatrous worship produced themselves no fur- 
 ther. 
 
 1373. Yerse 31. And Terah tooh Ahram his son,, and Lot 
 the son of Haran,, his son's son, and /Sarai his daughter-in-law, 
 the wife of Ahram his son; and they went forth %oith them from 
 Ur of the Chaldeans to go into the land of Canaan : and they 
 cams to Ilaran, and there abode. Hereby is signified, that they 
 who were in the practice of idolatrous worship, were instructed 
 in the celestial and spiritual things of faith, in order that a rep- 
 resentative church might thence have existence. 
 
 1374. That this is the signification of these words, may ap- 
 pear from what has been said above, and from what will be said 
 in tlie next chapter.
 
 1369—1377.] GENESIS. 56r> 
 
 1375. Verse 32. Atid the days of Terah viere two hundred 
 and five years ; and Terah died in Ilaran. " The days of Tei-ah 
 were twu hundred and five years," signifies the duration and 
 state of the idolatrous worship understood by Terah : " and Terah 
 died in Haran," signifies the end of idolatry, and the beginnino- 
 of a representative church by means of Abram. 
 
 CONTINUATION OF THE SUBJECT CONCERNING SITUATION AND 
 PLACE, AND ALSO CONCERNING DISTANCE AND TIME. IN THE 
 OTHER LIFE. 
 
 1376, / HAVE frequently discoursed with spirits concern- 
 ing their idea of place and of distance^ suggesting to them that 
 they are not any tiling real^ hut only apparently so, heing nothing 
 else hut the states of their thought and affection, which are tints 
 varied, and are exhibited to view, in the world of spirits ', hut 
 not so in heaven among the angels, they not heing in the idea 
 of place and time, hut in that of states. This, however, is incon- 
 ceivable to those spirits to whom corporeal and terrestrial ideas 
 still adhere, and loho imagine every thing to he just as it appears: 
 it is with difficidty also that they can he convinced that they are 
 no longer hi the hody, hut are living as spirits : heing unwilling 
 to admit the existence of any mere appea/rance, or of any fallacy 
 in the things ahout them, it heing their desire to live in fallacies. 
 Thus they preclude themselves from all right conception and 
 achnowledgment of lohat is true and good, which are at the 
 utmost distance from all fallacy. It was frequently shown them, 
 that change of place is nothing hut an appearance, and also a 
 fallacy of sense : for there are two species of changes of place 
 in the other life ; one heing tliat spohen of ahove, where it loas 
 shown that all spirits and angels constantly keep their situation 
 in the Grand Man, which is an appearance : the other is this, 
 that spirits appear in one place, when yet they are not tlicres 
 which is a fallacy. 
 
 1377. That place, change of place, and distance, are appear- 
 ances in the world of spirits, may appear from this fact, thai 
 all souls and spirits whatsoever, since the first creation, appear 
 constantly in their places, nor ever change them., unless when 
 their state is changed, and as their state is changed, places and 
 distances are also varied to them : hut as every one has a conv 
 mon or general state, xohich is his riding or governing one, and 
 all particular and individual changes of state have still a respect 
 to the common or general one, therefore, after those changes, they 
 retwm to their own situation.
 
 566 GENESIS. [Chap. xi. 
 
 1378. Iha/oe heen informed^ hoth hy discourse with angels and 
 hy experimental evidence^ that sjnrits, as spirits, with respect to 
 the org anical forms which constitute their hodies, are not in that 
 place xohere they seem to he, hut that it is possible they may he 
 very far distant thence, and yet appear to he there. I am v^ell 
 aivare that they who suffer themselves to he imposed npon hy fal- 
 lacies will not believe this, but nevertheless the fact is certainly 
 so. For the conviction of those spirits who believed nothing to 
 he true hut what they saw with their eyes, although it might he 
 a inere fallacy, this fact was illustrated by the consideration^ 
 that somewhat of a similar nature is exhibited amongst men in 
 the world. Thus, in the case of the sound of the voice in speah- 
 ing, when it enters the ear of the person spoken to / tmless he 
 hnou)8,from the skill in discriminating sounds acquired by habit, 
 and from the tesKmony of sight, that the speaker is at a distance^ 
 he would believe no other than that the speaker was close to his 
 ear. So, also, in the case of vision, lohen exercised on remote 
 objects / unless the spectator saiu at the same time intermediate 
 objects, and thereby was enabled to compute the distance, or else 
 knew it previously, he would be led to suppose the distant object 
 very near to his eye. Still more particularly is this the case 
 with respect to the speech of spii'its, it being of a more interior 
 nature / and also wUh respect to their vision, that likewise being 
 a more interior vision. It was further declared to them, that 
 on this account they ought not to doubt a fact, much less to demj 
 it, because it does not appear obvious to the senses, and they can- 
 not hy their means perceive it, when manifest experience evinces 
 it to be SO'. Such is the case also with respect to many things 
 within the sphere of nature, which are contrary to the fallacies 
 of the senses, and are yet believed, because they are confirmed hy 
 visible experience. To mention only the instance of a^ ship's sail- 
 ing round the globe / they who suffer their judgment to he carried 
 aioay by fallacies would imagine, that both the ship and the sail- 
 ors, when they come to the opposite side, wotdd fall off j and 
 that the antipodes cannot possibly stand on their feet. TJie case 
 is similar with respect to the place of spirits, and many other 
 facts in the other life, which are contrary to the fallacies of the 
 senses, and nevertheless are true / such as, that man has not life 
 from him^self but from the Lord / not to mention va?'ious other 
 instances. From these and other considerations, incredulous 
 spirits might be induced to believe, that what has heen above said 
 concerning the situation and place of spirits is really so. 
 
 1379. Hence also it may appear, that the ambulations and 
 translations of spirits, and their progressions, which are often 
 beheld, are nothing else hit changes of state : that is, that they 
 appear a^ changes of place in the world of spirits, hut as cham,Qes 
 y state in heaven The like is true in respect to several other
 
 1378—1382.] GENESIS. 667 
 
 ■ things which are representati've^ and are presented to view in the 
 world of spirits ', concerning which^ hy the divine mercy of the 
 Lord^ we shall speak hereafter. 
 
 1380. That place .^ change of place ^ and distance., %n the other 
 life., are also fallacies.^ may a/ppeo/r from this circumsta/nce / that 
 spi^'its, hy means of phantasies., ma/y in a moment he elevated 
 on high., y^ct-i to ^^ extremely great height., and likewise., at the 
 same instant., he plunged into the deep : and also may he as it 
 were translated from one end of the universe to the other : yea., 
 mrceresses and magicians., in the other life., hy means of phan 
 tasies, induce others to heliew-., that., whilst they are in one place., 
 they are also at the same time in another., or in several places 
 together., thus feigning themselves to he present everywhere. They 
 who., during the hodily life., have aspired at high things., or heen 
 high-minded., and they also who have heen deceitful., often appear 
 aloft above the head., when nevertheless they are in hell heneath 
 the feet ; hut as soon as ever they are deprived of their aspiring 
 iinagiiiations., they fall instantly into their hell., as has heen ac- 
 tually shown me. This is not an appearance., hut is a fallacy : 
 for., as ohserved ohove., there are two species of changes of place., 
 viz.., that all spirits and angels constantly keep their situation., 
 is an appearance / and that they appear in one place when yet 
 their situation is not there., is a fallacy. 
 
 1381. Souls and spirits who are not as yet consigned to their 
 allotted fixed situation in the Grand Ma^i., are conveyed ahout to 
 divers plobces., sometimes in one direction., sometimes in another / 
 at one instant they are seen on one side., at another instant on 
 another side / one while they are ahove, another while heneath. 
 These are called tvandering souls or spirits, and are compa?'ed 
 to fiuids in the human hody, which, rising from the stomach, 
 sometimes proceed into the head, sometimes to other parts., heing 
 translated hither and thither: the case is sinnilar with these 
 spirits hefore they come to the situation allotted them, and which 
 IS conformable to their common or general state. It is their 
 states which ctre thus changed and are erratic. 
 
 1382. Men cannot hut confound the Divine Infinity with 
 infinity of space / and as they cannot conceive of the infinity 
 of space as heing other than a m.ere nothing, as it really is, they 
 disbelieve the Divine Infinity. The case is similar in respect to 
 eternity, which men cannot conceive of otherwise than as eter- 
 nity of time, it heing presented to the mind under the idea of 
 iim-e with those loho are in time. The real idea of the Divine 
 Infinity is insinuated into the angels hy this : that m an instant 
 they are present under the lord's view, without any inter^iention 
 of space or rime, even from, the farthest extremity of the uni- 
 verse. Tlu real idea qf the Divine Eternity is insinuated into 
 th^m hy this : that thousands of yearns do not appear to them as
 
 568 GENESIS. [Chab. xi. 
 
 time^ hut scarce otherwise than as if they had only lilted a 
 mi/nute. Both ideas are insinuated %nto them iy this : that in 
 their now they have together things past and future : hence they 
 have no solicitude about things to come^ nor have they ever any 
 idea of deaths hut only an idea of life : thus in all their sow 
 there is the Eternity and Infinity of the Lord
 
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 WnC WlL^ HELP> 
 
 i>it; t^i'fiety is constantly finding more to do tr.an its resources permit. Its ia- 
 ;oB. t iroiii iiwestsd funds now amounts to about gs.ooo a year. " Our field is th<; 
 worief.' .^oniething, at least, of Swedenborg should he translated into the language 
 of every <,ivili£ed people, and placed where it will be accessible to those who are ready 
 tor it. E»eiy dollar contributed helps forward this work to the titmost that a dollar 
 can. Eve>y 3um given for investment will he a permanent missionan', preaching the 
 truths of " the Trie Christian Church " to generation after generation. Can you do 
 better with what the Lord has given you to use than de^-ote some of it, at least to 
 this work ? 
 
 Direflions for the guidance of persons desirous of making provision 
 by Will for the uses of this Society. 
 
 It Is tlie saler course for such persons to coiKiilt a compftpnt lawyer nf tlie State where theprop- 
 Tty may he situntr.t. Eapeciailj' isiliis important if tlie property to he given consists of real estate. 
 The iaivs of more jliau one Stale piuvije llial a devise of land situateil witliin that f^tate cannot be 
 made directly to a «oreign corporation organized or situated In some other State or country than 
 he St te in whicli Mie laud is situated, lu .sucli rases, Ffirni 4 (helow) should be used. In seTera) 
 States moreover, no such devise or bequest is cood, unless ft certain time after the will la made 
 shall apse before the deaUi ol the testator. 
 
 It impracticable to give directions which will he In conformity with the varying statutes of all 
 the S tes. But e.xcept lor those Slates wlin.se law re(|uires a certain time to elapse between the 
 uiaki .; of the will and the death of the lesiator, the following forms are believed to be respect- 
 ively afflcient. 
 
 Form 1.— BEQUEST OF MONEY. 
 
 " X give and bequeath to the American Swedenborg Printing and Publishing 
 Society, located in the City of New York, the sum of dollars." 
 
 Form II.— BEQUEST OF NOTES, BONDS, etc. 
 
 " I give and bequeath to the American Swedenborg Printing and Publishing 
 Society, located in the City of New York, 
 
 {Jiirt dttcribt the nous, bends, stock or othtr property intended to be giT/en, not consisting: o/ land tt 
 
 houses.) 
 
 Form 111.— DEVISE OF REAL ESTATE 
 
 Lttcated in the State of New York, whose laws permit a devise to be made direflly to thii 
 Society : and also adapted to a devise of land in any State whose laws may permit 
 that land situated in such State may be devised to char, table or benevolent corpora, 
 tifons located in another State tha n the State in which the la 'id is situated. 
 
 " 1 give and devise to the American Swedenborg Printing and Publishing Society, 
 located in the City of New York, and to its successors and assigns for ever, all that 
 certain 
 
 iMf^e describe the real estate intended to be given, foUolvin£, i/ possiblt the description given in the tiltt 
 deed, in order to avoid uncertainty.) 
 
 Form IV.— DEVISE OF REAL ESTAIE 
 
 La>.ated tiot within the State of New York, but in any other State whose laws do not per- 
 mit a devise of land tc be made direflly to a corporation/or charitable uses organiud 
 or situated outside of such State. 
 
 ■■ I give and devise to 
 
 (Here insert names o/ trustees) 
 
 ill that certain piece or parcel of land and premises with the appurtenances, bounded 
 and described as follows : 
 
 iHere insert the description, which, i/pr.i.licable, should/ottmi that given in tht title deed, in order u 
 
 avoid uncertainty :) 
 
 In Trust, however, for the following uses and purposes: — The said trustees are 
 hereby empowered and diredled to sell the same as soon as pradticable after my de- 
 ce;ise ; and to pay over the net proceeds thereof to the Treasurer of the American 
 Swedenborg Printing and Publishing Society, located in the City of New York, for 
 the use of said Society in printing, publishing, and circulating the works and writings 
 of Emanuel Swedenborg according to the provisions of their certificates of incor- 
 ooia.ion, and of the laws of the Slate of New York affedling the powers ard uses o* 
 said Soci-itv."
 
 RKPRINTS 
 
 SWEDENBORG'S LATIN TEXT. 
 
 The American Swedenborg Printing and Publishing Society 
 solicits the co-operation of all interested in the work in its under- 
 taking to produce a reprint of Swedenborg's Latin text which shall 
 oe of permanent use to the Church. 
 
 The following have been published : 
 
 Apocalypsis Revelata, 
 APOCALYI'SIS Explicata, 
 Opera Minora, . . . 
 
 QUATUOR DOCTRINAE, ) 
 
 De Ultimo Judicio, f 
 De Amore Conjugiali, 
 
 Two volumes. 
 Six volumes. 
 One volume. 
 
 One volume. 
 
 One volume. 
 
 These are carefully edited and printed, and handsomely bound 
 in half-leather binding, and are sold for S3.00 per volume. 
 
 The Society will continue this undertaking as fast as the 
 sales will justify. It is a work of great importance to the Church ; 
 and should be speedily completed. The works, as published, ought 
 to be placed in the larger college and public libraries; and as all 
 that is received for sales is devoted to the continuance of this 
 dndertaking, purchases for this purpose serve a double use. This 
 deserves the special attention of all who have money to give to 
 church uses. 
 
 Address: 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 
 20 COOPER UNION, N. Y.
 
 AN EXCELLENT BOOK FOR READING CLASSES AND TO 
 PUT INTO THE HANDS OF NEW READERS. 
 
 The Divine Trinity, Divine Provi- 
 dence and Related Subjects. 
 
 By EMANUEL SVVEDENBORG. 
 
 ExtraHed from the closing seclions of "Apocalypse Explained." 
 
 This work, 207 pages, i2mo, in handsome paper cover, will 
 be sent to any address, postpaid, for thirty cents. Also, bound in 
 flexible cloth, fifty cents; in half leather, gilt edges, one dollar. 
 
 " This is one of the best books we know to put into the hands 
 of those who desire to get a general idea of the doclrines of the 
 New-Church, in a small compass. It is written in a clear and at- 
 tra(fli\-e stvle. and is remarkably free from those peculiar forms of 
 expression which are .-o distasteful and perplexing to many persons, 
 when they begin to read the writings of Swedenborg." — Rev. Chaun- 
 cej' Giles. 
 
 "The Mew-Churchman can have by him no more useful work 
 for devout reading: and its remarkably free and lucid style makes 
 It peculiarly valuable for missionary circulation." — Re7'. L. P. Mercer 
 
 "One of the most interesting of Swedenborg's works for gen- 
 eral reading. It contains a great part of the philosophy of the 
 Dinine Loi'e and Wisdom, in a pleasant, descriptive form, which is 
 simple and attracflive, as well as profound."—/?^!/. Jolin IVorcesier. 
 
 " We hope that the friends of the New-Church every where. 
 will take advantage of the publication of the book in a cheap form. 
 to scatter it broadcast over the land." — New Church Messenger. 
 
 Fo'- sale by 
 
 AMERICAN .SWEDENBORG PRINTING AND PUBLISHING SOCIETY, 
 
 20 COOPER UNION. N. V,

 
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