HEAVENLY SECRETS
Emanuel Swedenborg

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AC EXODUS Chapter 7

THE DOCTRINE OF CHARITY

AC 7255. Inasmuch as good makes heaven with man, and evil makes hell, it is of the utmost importance to know what good is, and what evil is. It has already been said that good is that which belongs to love to the Lord, and to charity toward the neighbor; and that evil is that which belongs to the love of self and the love of the world. Hence it follows that it is from the loves, and from these alone, that it can be known what good is, and what evil is.

AC 7256. All things in the universe which are according to Divine order have relation to good and truth; and all things in the universe which are contrary to Divine order have relation to evil and falsity. The reason is that the good and truth which proceed from the Divine make order, insomuch that they are order.

AC 7257. The good which is of love to the Lord is called ”celestial good,“ and the good which is of charity toward the neighbor is called ”spiritual good.“ What the difference is, and how great, between the celestial good which belongs to love to the Lord, and the spiritual good which belongs to charity toward the neighbor, will be told in what follows.

AC 7258. The doctrine of celestial good, which is that of love to the Lord, is the most ample and at the same time the most secret; but the doctrine of spiritual good, which is that of charity toward the neighbor, is also ample and secret, but less so than the doctrine of celestial good, which is the doctrine of love to the Lord. That the doctrine of charity is ample can be seen from the fact that charity is not the same with one as with another, and that one is not the neighbor the same as another.

AC 7259. As the doctrine of charity was so ample, the ancients, with whom the doctrine of charity was the very doctrine of the church, distinguished charity toward the neighbor into many classes, which they also subdivided, and gave a name to each class, and taught how charity was to be exercised toward those who are in one class, and how toward those in another; and in this way they reduced the doctrine of charity into order, and also the exercises of charity, that these might fall distinctly under the view of the understanding.

AC 7260. The names which they gave to those toward whom they were to exercise charity, were many: some they called blind, some lame, some maimed, some poor, also miserable and afflicted, some orphans, some widows; but in general they called those hungry to whom they were to give to eat, those thirsty to whom they were to give to drink, sojourners whom they were to gather in, naked whom they were to clothe, sick whom they were to visit, and in prison to whom they were to come (n. 4954-4959).

AC 7261. These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such. Their doctrine of charity taught who these were, and what kind of charity there was to be toward each.

AC 7262. Hence it is that these same names are in the Word, and signify those who are such in the spiritual sense. In itself the Word is nothing but the doctrine of love to the Lord and of charity toward the neighbor, as the Lord also teaches:--

Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and in all thy mind. This is the first and great commandment. The second is like unto it, Thou shalt love thy neighbor as thyself. In these two commandments hang the law and the prophets (Matt. 22:37-40);

”the law and the prophets“ denote the whole Word.

AC 7263. The reason why these same names are in the Word, is that they who were in external worship were to exercise charity toward such as were so named; and they who were in internal worship, toward such spiritually understood; thus that the simple might understand and do the Word simply, and the wise wisely; also in order that the simple might be initiated by means of the externals of charity into its internals.

EXODUS 7:1-29

1. And Jehovah said unto Moses, See, I have given thee a god to Pharaoh; and Aaron thy brother shall be thy prophet.

2. Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land.

3. And I will harden Pharaoh’s heart, and multiply My signs and My wonders in the land of Egypt.

4. And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt, with great judgments.

5. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon Egypt, and lead forth the sons of Israel from the midst of them.

6. And Moses and Aaron did so; as Jehovah commanded them, so did they.

7. And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spake unto Pharaoh.

8. And Jehovah said unto Moses and unto Aaron, saying,

9. When Pharaoh shall say unto you, saying, Give you a wonder, and thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, it shall become a water-serpent.

10. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent.

11. And Pharaoh called also the wise men and the sorcerers; and they also, the magicians of Egypt, did so with their enchantments.

12. And they cast forth every man his rod, and they became water-serpents; and Aaron‘s rod swallowed up their rods.

13. And Pharaoh’s heart was made firm, and he heard them not; as Jehovah had spoken.

14. And Jehovah said unto Moses, Pharaoh‘s heart is made heavy, he refuseth to let the people go.

15. Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand.

16. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard.

17. Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood.

18. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river.

19. And Jehovah said unto Moses, Say unto Aaron, Take thy rod, and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones.

20. And Moses and Aaron did so, as Jehovah commanded; and he lifted up the rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood.

21. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt.

22. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made firm, and he heard them not, as Jehovah had spoken.

23. And Pharaoh looked back, and came unto his house, and did not set his heart even to this.

24. And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.

25. And seven days were fulfilled after that Jehovah had smitten the river.

26.   And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, and let them serve Me.

27. And if thou refuse to let them go, behold I will smite all thy border with frogs:

28. And the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants, and into that of thy people, and into thine ovens, and into thy kneading-troughs:

29. And on thee, and on thy people, and on all thy servants, shall the frogs go up.

THE CONTENTS

AC 7264. The subject treated of in the internal sense in what follows is the vastation, and at last the damnation, of those who are in falsities and evils. The process of their devastation is described by the eleven plagues brought on the Egyptians and their land.

AC 7265. In this chapter the subject treated of in the internal sense is the first three degrees of vastation. The first, which is that mere fallacies began to reign with them, whence came falsities, is described by the serpent into which the rod of Aaron was turned.  The second, which is that truths themselves became falsities with them, and that falsities became truths, is described by the blood into which the waters were turned.  The third degree, which is that from falsities they reasoned against the truths and goods of the church, is described by the frogs out of the river.

THE INTERNAL SENSE

AC 7266. Verses 1-7.  And Jehovah said unto Moses, See, I have given thee a god to Pharaoh, and Aaron thy brother shall be thy prophet.  Thou shalt speak all that I command thee, and Aaron thy brother shall speak unto Pharaoh, and let him send the sons of Israel out of his land. And I will harden Pharaoh‘s heart, and multiply My signs and My wonders in the land of Egypt.  And Pharaoh will not hear you; and I will give My hand upon the Egyptians, and lead forth My armies, My people, the sons of Israel, out of the land of Egypt with great judgments. And the Egyptians shall know that I am Jehovah, when I stretch forth My hand upon the Egyptians, and lead forth the sons of Israel from the midst of them.  And Moses and Aaron did so; as Jehovah commanded them, so did they.  And Moses was a son of eighty years, and Aaron a son of three and eighty years, when they spake unto Pharaoh. ”And Jehovah said unto Moses,“ signifies instruction; ”See, I have given thee a god to Pharaoh,“ signifies the law Divine and its power over those who are in falsities; ”and Aaron thy brother shall be thy prophet,“ signifies the doctrine thence derived; ”thou shalt speak all that I command thee,“ signifies reception of the influx of the Divine, and communication; ”and Aaron thy brother shall speak unto Pharaoh,“ signifies the reception of the influx thence, and its communication with those who are in falsities; ”and let him send the sons of Israel out of his land,“ signifies that they should desist from infestation; ”and I will harden Pharaoh’s heart,“ signifies obstinacy from the evil of falsity; ”and multiply My signs and My wonders,“ signifies warnings of every bind, nor shall anything he wanting; ”in the land of Egypt,“ signifies where are they who infest; ”and Pharaoh will not hear you,“ signifies that they who are in falsities will not receive; ”and I will give My hand upon the Egyptians,“ signifies that therefore they shall be driven by the Divine power; ”and lead forth My armies, My people, the sons of Israel,“ signifies that they would be liberated who are in goods and truths; ”out of the land of Egypt,“ signifies from infestations; ”with great judgments,“ signifies according to the laws of order; ”and the Egyptians shall know that I am Jehovah,“ signifies that they shall be in fear of the Divine; ”when I stretch forth My hand upon the Egyptians,“ signifies when they observe the Divine power in themselves; ”and lead forth the sons of Israel from the midst of them,“ signifies and when they shall see those liberated who are of the spiritual church; ”and Moses and Aaron did so; as Jehovah commanded them, so did they,“ signifies that what things were said were also done; ”and Moses was a son of eighty years,“ signifies the state and quality of the law from the Divine; ”and Aaron a son of three and eighty years,“ signifies the state and quality of doctrine; ”when they spake unto Pharaoh,“ signifies when these things were commanded.

AC 7267. And Jehovah said unto Moses.  That this signifies instruction, here what would he the procedure with those who are in falsities and infest, is evident from the signification of ”Jehovah said,“ as being instruction (n. 7186).

AC 7268. See, I have given thee a god to Pharaoh.  That this signifies the law Divine, and its power over those who are in falsities, is evident from the signification of ”giving thee a god,“ as being the Divine truth, or what is the same, the Divine law, and also its power for in the Word where truth is treated of, and also the power of truth, the name ”God“ is used, but where good is treated of, the name ”Jehovah,“ (n. 300, 2586, 2769, 2807, 2822, 3910, 3921, 4287, 4295, 4402, 7010); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 6651, 6679, 6683).  As to what further regards the signification of ”God,“ be it known that in the supreme sense ” God“ denotes the Divine which is above the heavens, but in the internal sense ”God“ denotes the Divine which is in the heavens.  The Divine which is above the heavens is the Divine good, but the Divine in the heavens is the Divine truth; for from the Divine good proceeds the Divine truth, and makes heaven, and disposes it. For that which is properly called ”heaven“ is nothing else than the Divine formed there, because the angels who are in heaven are human forms recipient of the Divine, and constituting a common form, which is that of man.

[2] And because the Divine truth in the heavens is that which in the Word of the Old Testament is meant by ”God,“ in the original language God is called Elohim in the plural; and as the angels who are in the heavens are recipient of the Divine truth, they also are called ”gods,“ as in the following passages:--

Who in heaven shall compare himself to Jehovah? or shall be likened to Jehovah among the sons of the gods? (Ps. 89:6).

Give to Jehovah, O ye sons of the gods, give to Jehovah glory and strength (Ps. 29:1).

I said, Ye are gods, and all of you sons of the Most High (Ps. 82:6).

Jesus said, Is it not written in your law, I said, Ye are gods? so He called them gods to whom the Word came (John 10:34, 35).

And also in the passages where the Lord is called God of gods, and Lord of lords (Gen. 46:2, 3; Deut. 10:17; Num. 16:22; Dan. 11:36; Ps. 136:2, 3). From all this it can be seen in what sense Moses is called a ”god,“ here a ”god to Pharaoh,“ and a ”god to Aaron“ (Exod. 4:16), namely, because Moses represented the Divine law, which is the Divine truth, and is called the ”Word.“ Hence also it is that Aaron is here called his ”prophet,“ and in a former passage his ”mouth,“ that is, one who utters in a form adapted to the understanding the Divine truth which proceeds immediately from the Lord, and which transcends all understanding.  And as a ”prophets“ denotes one who teaches and utters Divine truth in a form adapted to the understanding, a ”prophet“ also denotes the doctrine of the church; of which in what now follows.

AC 7269. Also Aaron thy brother shall be thy prophet. That this signifies the doctrine thence derived, is evident from the signification of a ”prophet,“ as being the truth of doctrine, thus doctrine from the Word (n. 2534). Aaron represents the doctrine of the church, or the doctrine of good and truth which is from the Word, (n. 6998, 7009, 7089). As a ”prophet“ signifies doctrine, in a determinate sense it signifies one who teaches, according to what was said just above (n. 7268).

AC 7270. Thou shalt speak all that I command thee; and Aaron thy brother shall speak unto Pharaoh.  That this signifies the reception of the influx of the Divine and its communication, is evident from the representation of Moses, who was to speak, as being Divine truth; and from the representation of Aaron, as being the doctrine thence derived (n. 7089); from the signification of ”speaking,“ as being influx and its reception (n. 5797); and from the signification of ”commanding,“ is also being influx (n. 5486, 5732), here the reception of influx.  From all this it is evident that by ”speaking“ is signified the mediate influx of Divine truth into doctrine, that is, with one who teaches (for the meaning is that Moses--who denotes Divine truth--should speak to Aaron who denotes doctrine or one who teaches--that which Jehovah commanded, thus should speak to him who was to communicate it) and that by ”commanding“ is signified the immediate Divine influx into the Divine law which is represented by Moses.

[2] How these things are to be understood can be seen from what was said above (n. 7009, 7010), namely, that Moses represents the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately.  He who does not know how the case is with order in successive things, cannot know how it is with influx; wherefore it must be briefly told.  The truth which proceeds immediately from the Lord, being from the infinite Divine Itself, cannot possibly be received by any living substance which is finite, thus not by any angel; and therefore the Lord created successive things by which as media the Divine truth that proceeds immediately can be communicated.  But the first in succession from this is more full of the Divine than can as yet be received by any living substance which is finite, thus by any angel, and therefore the Lord created another successive through which the Divine truth that proceeds immediately might be in part received: this successive is the truth Divine which is in heaven.  The first two are above the heavens, and are as it were radiant belts of flame which encompass the sun, which is the Lord.  Such is the successive order down to the heaven nearest the Lord, which is the third heaven, where are those who are innocent and wise. From this the successives are continued down to the ultimate heaven, and from the ultimate heaven down to the sensuous and bodily of man, which receives the influx last.

[3] From all this it is evident that there are continued successions from the First, that is, from the Lord, down to the ultimate things that are in man, nay, to the ultimate things that are in nature.  The ultimate things in man, as also those in nature, are relatively inert, and thence cold, and are relatively general, and thence obscure. From this it is also evident that by means of these successions there is a continuous connection of all things with the First being.  Influx is according to these successions, for the Divine truth which proceeds immediately from the Divine good, flows in successively; and in the way, or in connection with each new successive, it becomes more general, thus grosser and more obscure; and it becomes more slow, thus more inert and cold. From this it is clear what is the Divine order of successives, and thence of influxes.

[4] But be it well known that the truth Divine which flows into the third heaven nearest the Lord, also at the same time and without successive formation flows in down to the ultimates of order, and there from the First immediately also rules and provides each and all things; whereby the successives are held together in their order and connection. That this is so can also in some measure be seen from a maxim not unknown to the learned in the world, that there is only one substance which is substance, and that all other things are formations thence; and that in the formations that one only substance reigns, not only as form, but also as non-form, as in its origin. Unless this were so, a thing formed could not possibly subsist and act.  But these things are said for the intelligent.

AC 7271. And let him let the sons of Israel go out of his land.  That this signifies that they should desist from infestation, is evident from the representation of Pharaoh, to whom those things were to be said, as being those who infest by falsities (n. 7107, 7110, 7126, 7142); from the signification of ”letting go,“ as being that they should desist; and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198).

AC 7272. And I will harden Pharaoh‘s heart.  That this signifies obstinacy from the evil of falsity, is evident from the signification of ”hardening,“ as being obstinacy; that it denotes from the evil of falsity, is signified by the ”heart of Pharaoh,“ for by ”heart“ in the genuine sense is signified the good of celestial love (n. 3313, 3887, 3889), and therefore in the opposite sense it denotes infernal evil; that it denotes the evil of falsity is because by Pharaoh are represented those who are in falsity.  The evil of falsity is that which takes its origin from principles of falsity, such as, for example, that men would become holy through external things, as in the case of the Israelites and Jews through sacrifices, washings, sprinkling of blood; and that they would not become holy through charity and faith; and thus that they would be holy although they lived in hatred, revenge, robbery, cruelty, and the like. These evils are called ”evils of falsity,“ because they take their origin from principles of falsity.

[2] Take also as an example one who believes that faith alone saves, and that works of charity effect nothing for salvation; and also of one who believes that he may be saved even in the hour of death, howsoever he had lived during the whole course of his life, and from these principles lives without any charity, in contempt of others, in enmity and hatred against everyone who does not treat him with honor, in the desire of revenge, in the lust of depriving others of their goods, in unmercifulness, cunning, and deceit. These evils also are evils of falsity, because from falsity he has persuaded himself either that they are not evils, or that if they were evils, they would nevertheless be wiped away, provided that before breathing his last he should confess from apparent confidence the mediation of the Lord, and the wiping away of sins through the passion of His cross.

[3] Take also as an example those who in supplication approach dead men as saints, and thus adore them, and also their images: the evil of this worship is evil of falsity.  They who do the evil of falsity, all believe that falsity is truth, and consequently that evil is either not evil, or is not condemnatory.  In like manner those who believe that sins can he pardoned by men; and also those who believe that they can be introduced into heaven, in whatsoever sins they have been, that is, in whatsoever spiritual foulness and rottenness.  In a word, the evils of falsity are as many as are the falsities of faith and of worship.  These evils condemn, yet not so much as do the evils which originate in evil. The evils which originate in evil are those which are from cupidity rising up from the love of self and of the world.

AC 7273. And I will multiply my signs and My wonders. That this signifies warnings of every kind, nor shall anything be wanting, is evident from the signification of ”signs and wonders,“ as being confirmations of the truth (n. 3900, 6870, 7012), and also means of Divine power (n. 6910); here warnings; for thereby they both saw that they were in falsities, and saw the Divine power, and in this way were warned. The reason why it is said that to those who are in falsities warnings are given of every kind, nor shall anything be wanting, is that the condemnation of those who are in evils is not effected in a moment when they come into the other life, but after they have first been visited, that is, examined. The examinations are made in order that they themselves may take notice that they cannot but be condemned, because they have not lived differently, and also in order that spirits and angels may know that they have been of such a character; so that they can no longer be excused either by themselves or by others.  The order in accordance with which they are examined is the order of truth Divine, which is such that nothing whatever is wanting.  The order of truth Divine, which is for the evil who are being condemned, differs from that of truth Divine for the good who are being saved.  The difference is, that the order for the evil who are being condemned, is of truth Divine separated from Divine good, thus from mercy; because they have not received the Divine good, and thus have rejected mercy. But the order which is for the good who are being saved, is of truth Divine conjoined with Divine good, thus with mercy; because they have received the Divine good, thus the mercy of the Lord. By degrees, as the evil are examined in accordance with order, so also are they judged and condemned.  This shows that warnings of every kind are given, in order that nothing may be wanting before they are condemned to hell. These then are the things which are signified by the signs and wonders wrought in Egypt, before the firstborn were slain, and the Egyptians perished in the sea Suph; for the sea Suph denotes hell.

AC 7274. In the land of Egypt.  That this signifies where are they who infest, is evident from the signification of ”the land of Egypt,“ as being where they are who are in falsities, and infest (n. 7240).

AC 7275. And Pharaoh will not hear you.  That this signifies that they who are in falsities will not receive, is evident from what was said above (n. 7224), where are the same words.

AC 7276. And I will give My hand upon the Egyptians.  That this signifies that therefore they shall be driven by the Divine power, is evident from the signification of ”hand,“ as being power (n. 878, 4931-4937, 5327, 5328, 7011, 7188, 7189), and when Jehovah speaks of Himself and says ”My hand,“ as being Divine power; and from the signification of ”the Egyptians,“ as being those who are in falsities and infest.  Hence it is plain that by ”I will give My hand upon the Egyptians“ is signified that those who are in falsities will be driven by the Divine power.

AC 7277. And I will lead forth My armies, My people, the sons of Israel.  That this signifies that they were to be liberated who are in goods and truths, is evident from the signification of ”leading forth,“ as being to liberate; from the signification of ”army,“ as being all kinds of good in truths; from the signification of ”people,“ as being said of those who are in spiritual truth and good (n. 1259, 1260, 3295, 3581, 4619), thus of those who are of the spiritual church (n. 2928, 7207); and from the representation of the sons of Israel, as being those who are of the spiritual church (n. 7271), thus who are in goods and truths.

AC 7278. Out of the land of Egypt.  That this signifies from infestations, is evident from the signification of ”the land of Egypt,“ as being where they are who are in falsities and infest (n. 7240, 7274), thus also infestations; for by ”the land“ is signified the nation itself, and by ”nation,“ in the internal sense, that which is of the nation, here therefore infestation.

AC 7279. By great judgments.  That this signifies according to the laws of order, is evident from what was said above (n. 7206).

AC 7280. And the Egyptians shall know that I am Jehovah. That this signifies that they shall be in fear of the Divine, is evident from the signification of ”knowing that I am Jehovah,“ as being to be in fear of the Divine and from the signification of ”the Egyptians,“ as being those who are in falsities and infest. As regards the fear of the Divine in which they who are in falsities and infest will be, be it known that fear is the only means of restraining the infernals and holding them in bonds. For fear is a common bond, both for those who are upright, and for those who are evil; but for those who are upright the fear is internal, which is fear for the sake of salvation, namely, lest they should perish as to their souls, and so lest they should do anything contrary to conscience, that is, contrary to the truth and good which are of conscience; consequently they have fear lest they should do anything contrary to what is just and fair, thus contrary to the neighbor; but this is holy fear in so far as it is conjoined with the affection of charity, and still more as it is conjoined with love to the Lord.  Fear then becomes like that of little children toward the parents whom they love.  Then, in so far as they are in the good of love, so far the fear does not show itself; but in so far as they are not in good, so far it shows itself, and becomes anxiety.  Such is the ”fear of God,“ so frequently spoken of in the Word.

[2] But with those who are evil there is no internal fear, namely, for the sake of salvation, and thence for the sake of conscience; for such fear they have utterly rejected in the world, both by their life, and by principles of falsity favoring their life; but instead of internal fear they have external fear, namely, lest they should be deprived of honors, of gain, or of reputation for the sake of these, lest they should be punished according to the laws, or be deprived of life.  These are what are feared by men who are in evil, while they are in the world. As, when such men come into the other life, they cannot be restrained and held in bonds by internal fear, they are held by external fear, which is impressed on them by punishments. From this they are in fear of doing evil; and at let they are in fear of the Divine, but as before said, external fear, which is devoid of any desire to desist from doing evil from the affection of good, but only from dread of the penalties, which they at last feel horror at.

[3] From all this it can now be seen that fear is the only means of holding in bonds; and that external fear, which is fear of punishments, is the only means of restraining the evil; and that this is the cause of the torment of the evil in hell.  For when the evil come into the other life, and when the external bonds which they had in the world are taken away from them, and they are left to their cupidities, they are then like wild beasts, and desire nothing more than to have dominion and to destroy everyone who does not favor them.  This is the greatest delight of their life, for in so far as anyone loves himself, so far he hates others who do not favor him; and in so far as anyone is in hatred, so far he is in the delight of destroying; but in the world this is hidden.

AC 7281. When I stretch forth My hand upon the Egyptians. That this signifies when they observe the Divine power in themselves, is evident from the signification of ”hand,“ when said of the Divine, as being Divine power (n. 7276), whence it is plain what it is ”to sit on the right hand of God,“ namely, omnipotence; and from the signification of ”the Egyptians,“ as being those who are in falsities and infest.

AC 7282. And lead forth the sons of Israel from the midst of them.  That this signifies and when they shall see those liberated who are of the spiritual church, is evident from the signification of ”leading forth,“ as being to be liberated (n. 7277); and from the signification of ”the sons of Israel,“ as being those who are of the spiritual church (n. 7271).

AC 7283. And Moses and Aaron did so as Jehovah commanded them, so did they.  That this signifies that what things were said were also done, can be seen without explication.

AC 7284. And Moses was a son of eighty years.  That this signifies the state and quality of the law from the Divine, is evident from the representation of Moses, as being the law from the Divine (n. 6771, 6827); and from the signification of ”eighty years,“ as being the state and quality of the law from the Divine, namely, with those who are of the spiritual church at the first time of visitation.  What ”eighty“ specifically signifies cannot be told, because it involves every state and quality of the law from the Divine then with them. That ”eighty“ denotes states of temptation, (n. 1963), but in this case ”eighty“ involves the same as ”forty;“ but as it is also composed of ten and eight multiplied together, the signification of this number must be sought from this fact also. What ”ten“ signifies, see (n. 576, 1906, 1988, 2284, 3107, 4638); and what ”eight,“ (n. 2044, 2866); in general that all numbers signify things, and in fact the state and quality of these, (n. 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175).

AC 7285. And Aaron was a son of three and eighty years. That this signifies the state and quality of doctrine, is evident from the representation of Aaron, as being the doctrine of the church (n. 6998, 7009, 7089); and from the signification of the number ”three and eighty,“ as being the state and quality, namely, of this doctrine.  But the specific state and quality cannot be known except from the reduction of this number into its simple numbers, and afterward from its application to those with whom doctrine is. As to numbers in the Word further, (n. 7284).

AC 7286. When they spake unto Pharaoh.  That this signifies when those things were commanded, is evident from the signification of ”speaking,“ as being a command (n. 7240); and from the representation of Pharaoh, as being those who are in falsities and infest (n. 7107, 7110, 7126, 7142).

AC 7287. Verses 8-13.  And Jehovah said unto Moses and unto Aaron, saying, When Pharaoh shall say unto you, saying, Give you a wonder, then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh; it shall become a water-serpent. And Moses and Aaron came unto Pharaoh; and they did so as Jehovah had commanded; and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent. And Pharaoh called also the wise men also the sorcerers; and they also, the magicians of Egypt, did so with their enchantments. And they cast forth every man his rod, and they became water-serpents; and Aaron’s rod swallowed up their rods.  And Pharaoh‘s heart was made firm, and he heard them not; as Jehovah had spoken.  ”And Jehovah said unto Moses and unto Aaron, saying,“ signifies instruction; ”When Pharaoh shall say unto you,“ signifies if they have doubt concerning the Divine; ”saying, give you a wonder,“ signifies and they therefore desire to be confirmed; ”then thou shalt say unto Aaron,“ signifies influx and communication; ”Take thy rod, and cast it before Pharaoh,“ signifies the power which is shown; ”it shall become a water-serpent,“ signifies that thereby mere fallacies and the derivative falsities will reign among them; ”and Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded,“ signifies the effect; ”and Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent,“ signifies that mere fallacies and the derivative falsities would reign among them; ”and Pharaoh called also the wise men and the sorcerers,“ signifies abuse of Divine order; ”and they also, the magicians of Egypt, did so with their enchantments,“ signifies thus to appearance the same by perverting the ends of order; ”and they cast forth every man his rod, and they became water-serpents,“ signifies power from order that they became dull in respect to the noticing of truth ”and Aaron’s rod swallowed up their rods,“ signifies that this power was taken away from them; ”and Pharaoh‘s heart was made firm,“ signifies obstinacy; ”and be heard them not,“ signifies that they who were in evils from falsities did not receive; ”as Jehovah had spoken,“ signifies prediction.

AC 7288. And Jehovah said unto Moses and unto Aaron, saying.  That this signifies instruction, is evident from the signification of ”Jehovah said,“ as being instruction (n. 6879, 6881, 6883, 6891).

AC 7289. When Pharaoh shall say unto you.  That this signifies if they have doubt concerning the Divine, is evident from what now follows, namely, ”if Pharaoh shall say, Give you a wonder,“ which words plainly imply doubt concerning the Divine; for to desire a wonder is to doubt until it is confirmed to the senses.

AC 7290. Saying, Give you a wonder.  That this signifies, and they therefore desire to be confirmed, is evident from the signification of ”wonders and signs,“ as being confirmations of truths (n. 3900, 6870).  As regards the wonders and signs treated of in what follows, be it known that they were done among such as were in external worship, and did not desire to know anything about internal worship, for they who were in such worship had to be driven by external means.  This is the reason why miracles were done among the Israelitish and Jewish people, for they were in external worship only. In the absence of their desire for internal worship they had to be in external, in order that they might represent holy things in outward ones, and that in this way there might he communication with heaven as by something of a church, for correspondences, representatives, and significatives conjoin the natural world with the spiritual.  This is the reason why so many miracles were done in that nation.

[2] But miracles are not done among those who are in internal worship, that is, in charity and faith, because to these they are hurtful, for miracles compel belief, and what is compelled does not remain, but is dissipated.  The inward things of worship, which are faith and charity, must be implanted in freedom, for then they are appropriated, and what is so appropriated remains; whereas that which is implanted in compulsion, remains outside the internal man in the external, because nothing enters into the internal man except by means of intellectual ideas, which are reasons; for the ground which there receives is an enlightened rational.  Hence it is that no miracles are wrought at this day.  That they would be hurtful, can be seen from what has been said; for they drive men to believe, and fix their ideas in the external man that the case is so; and if the internal man afterward denies that which the miracles have confirmed, there results an opposition and collision of the internal and external man; and finally when the ideas derived from miracles are dissipated, there is effected a conjunction of falsity and truth, and thus a profanation. From this it is evident how injurious at the present day are miracles in a church in which the inward things of worship have been disclosed. These moreover are the things signified by the Lord’s words to Thomas:--

Because thou hast seen Me, Thomas, thou hast believed; blessed are they who see not, and believe (John 20:29);

thus they are blessed who do not believe through miracles.

[3] But miracles are not injurious to those who are in external worship without internal, for with such there can be no opposition of the internal and external man, thus no collision, consequently no profanation. That miracles do not contribute anything to faith, may be sufficiently evident from the miracles wrought among the people of Israel in Egypt, and in the wilderness, in that they had no effect at all upon them. Although that people had recently seen so many miracles in Egypt, and afterward the sea Suph divided, and the Egyptians sunk therein; the pillar of a cloud going before them by day, and the pillar of fire by night; the manna daily raining down from heaven and although they saw Mount Sinai smoking, and heard Jehovah speaking thence, besides other miracles, nevertheless in the midst of such things they fell away from all faith, and from the worship of Jehovah to the worship of a calf (Exod. 32); from which it is plain what is the effect of miracles.

[4] Still less would be their effect at this day, when it is not acknowledged that there is anything from the spiritual world, and when everything of the kind which takes place, and which is not attributed to nature, is denied; for denial universally reigns against the Divine influx and government in the earth.  And therefore if the man of the church were at this day to see the veriest Divine miracles, he would first bring them down into nature, and there defile them, and afterward would reject them as phantasms, and finally would laugh at all who attributed them to the Divine, and not to nature.  That miracles are of no effect is also evident from the Lord‘s words in Luke:--

If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead (Luke 16:31).

AC 7291. And thou shalt say unto Aaron.  That this signifies influx and communication, namely, of the law Divine which Moses represents, with the doctrine which Aaron represents, is evident from the signification of ”saying,“ when by Moses to Aaron, as being influx and communication (n. 6291). ”Saying“ here signifies the same as ”speaking,“ namely, both influx and communication. ”Speaking“ has this signification, (n. 7270).  This influx and communication cannot be expressed in the historical part of the Word except by ”saying,“ and ”speaking.“  That the law Divine which Moses represents flowed into the doctrine which Aaron represents, is because the law Divine is internal truth, and doctrine is external truth; and it is a general rule that internal things flow into external things, and not vice versa, because internal things are purer and simple in comparison, while external things are gross, for they are the generals of internal things.

AC 7292. Take thy rod, and cast it before Pharaoh.  That this signifies the power which is shown, is evident from the signification of a ”rod,“ as being power (n. 4013, 4015, 4876, 4936, 6947, 7011, 7026); and from the signification of ”casting before Pharaoh,“ as being to show; for that which is cast before the eyes is shown.

AC 7293. It shall become a water-serpent.  That this signifies that thereby mere fallacies and the derivative falsities will reign among them, is evident from the signification of a ”serpent,“ as being the sensuous and bodily (n. 6949), thence fallacies, for the sensuous and bodily, separated from the rational, that is, not subordinate to it, is full of fallacies, so that it is scarcely anything but fallacies (n. 6948, 6949).  It is a water-serpent that is here signified, for in the original, ” serpent“ is here expressed by the same term as ”whale,“ which is the largest fish of the sea, and a ”whale“ signifies memory-knowledges in general.  As therefore by the ”Egyptians“ are signified falsities from fallacies, this word signifies a serpent, that is, a water-serpent, because it stands for the whale that is in the waters, and because the waters of Egypt are falsities.

[2] That Pharaoh or Egypt is called a ”whale“ is evident in Ezekiel:--

Speak and say, Thus said the Lord Jehovih, Behold I am against thee, Pharaoh king of Egypt, the great whale that lieth in the midst of his rivers (Ezek. 29:3).

Son of man, take up a lamentation upon Pharaoh king of Egypt, and say unto him, Thou art become like a young lion of the nations; and thou art as whales in the seas; and thou hast come forth with thy streams, thou hast troubled thy streams (Ezek. 32:2).

In these passages by a ”whale“ are signified memory-knowledges in general, by which, because they are from the sensuous man, the things that belong to faith are perverted.  That a ”whale“ denotes memory-knowledge in general, is because a ”fish“ denotes memory-knowledge in particular (n. 40, 991). And as ”whales“ signify memory-knowledges perverting the truths of faith, by them are also signified reasonings from fallacies, whence come falsities.

[3] Such things are signified by ”whales“ in David:--

Thou didst break through the sea by thy strength; Thou hast broken the heads of the whales upon the waters (Ps. 74:13).

Like things are signified also by ”leviathan“ in Isaiah:--

In that day Jehovah with His hard and great and strong sword will visit upon leviathan the long serpent, and upon leviathan the crooked serpent, and will slay the whales that are in the sea (Isa. 27:1).

And in David:--

Thou hast broken in pieces the heads of leviathan, Thou gavest him to be meat to the people Ziim (Ps. 74:14).

”Leviathan“ in a good sense denotes reason from truths, in Job 41; reason from truths is opposite to reasonings from falsities.

[4] And as by ”whales“ are signified reasonings from fallacies perverting truths, by ”water-serpents,“ which are expressed by the same word in the original, are signified the falsities themselves from the fallacies from which come reasonings, and by means of which come perversions.  Falsities are signified by these serpents in the following passages:--

Iim shall answer in her palaces, and serpents in the palaces of delights (Isa. 13:22).

Thorns shall come up in her palaces, the thistle and the brier in the fortresses thereof; that it may be a habitation of serpents, a court for the daughters of the owl (Isa. 34:13).

In the inhabitation of serpents, her couch, shall be grass for reed and rush (Isa. 35:7).

I will make Jerusalem heaps, a dwelling-place of serpents (Jer. 9:11).

I made the mountains of Esau a waste, and his heritage for the serpents of the wilderness (Mal. 1:3).

[5] In these passages ”serpents“ denote falsities from which are reasonings. The same are also signified by ”dragons;“ but ”dragons“ denote reasonings from the loves of self and of the world, thus from the cupidities of evil, which pervert not only truths, but also goods. These reasonings come forth from those who in heart deny the truths and goods of faith, but in mouth confess them for the sake of the lust of exercising command and of making profit, thus also from those who profane truths and goods.  Both are meant by ”the dragon, the old serpent, which is called the Devil and Satan, which seduceth the whole world“ (Rev. 12:9); and also by the same dragon, which persecuted the woman who brought forth a son that was caught up unto God and unto His throne (Rev. 12:5); and which cast out of his mouth water as a river, that he might swallow up the woman (Rev. 12:15).

[6] The ”son“ that the woman brought forth is the Divine truth at this day unfolded; the ”woman“ is the church; ”the dragon, the serpent,“ denotes those who will persecute; ”the water as a river which the dragon would cast out,“ denotes the falsities from evil and the reasonings thence, by which they will attempt to destroy the woman, that is, the church; but that they will effect nothing, is described by, ”the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out“ (Rev. 12:16).

AC 7294. And Moses and Aaron came unto Pharaoh, and they did so as Jehovah had commanded.  That this signifies the effect, can be seen without explication.

AC 7295. And Aaron cast his rod before Pharaoh and before his servants, and it became a water-serpent.  That this signifies that mere fallacies and the derivative falsities would reign among them, is evident from the signification of ”casting a rod,“ as being to show power (n. 7292); from the representation of Pharaoh and his servants, as being those who infest by falsities; and from the signification of ”water-serpents,“ as being fallacies and the consequent falsities (n. 7293).

[2] This prophetic sign signifies the first warning to desist given to those who infest.  For when the evil who in the other life infest the upright, first come there from the world, they have good spirits and angels adjoined to them, as when they lived as men in the body; for even evil men have also angels with them, in order that they may be able, if they will, to turn themselves to heaven, and to receive influx thence and be reformed.  It is for this reason (everything of the life following them) that at first they are associated with angels.  But when from their life in the world they are such that they cannot receive the influx of truth and good from heaven, then the angels and good spirits gradually recede from them; and as these recede, they become less and less rational; for to be rational comes through heaven from the Lord.

[3] The first degree of the taking away and deprivation of the influx of truth and good is here described by the rod of Aaron being turned into a serpent, whereby is signified that mere fallacies would reign, and the falsities thence derived. The second degree is described by the waters of Egypt being turned into blood, whereby is signified that truths themselves were falsified. The third degree is that from the waters there crept forth frogs, whereby are signified reasonings from mere falsities; and so on.  By such degrees also are the evil in the other life deprived of the understanding of truth and good.

AC 7296. And Pharaoh called also the wise men and the sorcerers.  That this signifies abuse of Divine order, is evident from the signification of ”the wise men,“ as being those who are in the knowledge of spiritual things, and of their correspondence with natural things; they who investigated and taught such things were called ”wise“ among them, for they were things mystical.  And because the Egyptians paid great attention to such things, they called themselves ”son of the wise,“ and ”of the kings of old,“ as is plain in Isaiah:--

How say ye unto Pharaoh, a son of the wise am I, a son of kings of old (Isa. 19:11).

The Egyptians called the knowledges of things ”wisdom,“ as also did the Chaldeans (Jer. 50:35). And from the signification of ”sorcerers,“ as being those who pervert Divine order, thus who pervert the laws of order.  That sorcery and magic are nothing else, can be seen from sorcerers, especially in the other life where they abound.  For they who in the life of the body have practiced cunning, and have devised various arts for defrauding others, and at last from their success have attributed all things to their own prudence, in the other life learn magic, which is nothing but abuse of Divine order, especially of correspondences.  For it is according to Divine order that each and all things correspond; as for example, the hands, arms, and shoulders correspond to power, and from this so does a rod; and therefore they form for themselves rods, and also representatively present shoulders, arms, and hands, and in this way exercise magical power; and so in thousands of other things. There is abuse of order and of correspondences when things of order are not applied to good ends, but to evil ones, as to that of exercising command over others, and to that of destroying; for the end of order is salvation, thus to do good to all. From this then it is evident what is meant by the abuse of order which is signified by ”sorcerers.“

AC 7297. And they also, the magicians of Egypt, did so with their enchantments.  That this signifies the same in appearance by perverting the ends of order, is evident from the signification of ”they also did,“ when said of the magicians of Egypt, as being to present the like in appearance, for things that flow from order are not altered by abuse, but appear the same to the external form, yet not as to the internal form, for they are contrary to the ends of order; and from the signification of ”enchantments,“ as being the very arts of perverting order. By ”sorcerers,“ and ”enchantments,“ when mentioned in the Word, is signified the art of presenting falsities so that they appear as truths, and of presenting truths so that they appear as falsities, which is especially done by means of fallacies.

[2] Such is the signification of ”sorceries,“ and ”enchantments,“ in the following passages:--

Yet these two things shall come to thee in a moment in one day, the loss of children, and widowhood; in their completeness shall they come upon thee, by reason of the multitude of thy sorceries, and for the exceeding greatness of thine enchantments.  stand firm in thine enchantments, and in the multitude of thy sorceries, wherein thou hast labored from thy youth (Isa. 47:9, 12);

speaking of Babel and the Chaldeans.

Draw near hither, ye sons of the sorceress, the seed of an adulterer and a harlot (Isa. 57:3).

Woe to the city of bloods, for the multitude of the whoredoms of the well-favored   harlot, the mistress of sorceries, that selleth nations through her whoredoms, and families through her sorceries (Nahum 3:1, 4).

”the city of bloods“ denotes the falsification of truth; ”whoredoms,“ the falsified good of truth; ”sorceries,“ the arts of presenting falsities as truths, and truths as falsities.

[3] In Malachi:--

I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers (Mal. 3:5).

With thine enchantment were all the nations seduced (Rev. 18:23).

speaking of Babylon.  In Micah:--

I will cut off thy horses out of the midst of thee, and will destroy thy chariots; and I will cut off the cities of thy land, and will destroy all thy strongholds; and I will cut off sorceries out of thy hand (Micah 5:10-12).

From all these passages it is evident that by ”sorceries“ are signified the arts of presenting truths as falsities, and falsities as truths; for by ”the horses that were to be cut off“ are signified intellectual things (n. 2761, 2762, 3217, 5321, 6125, 6534); by ”the chariots that were to be destroyed“ are signified doctrinal things of truth (n. 2760, 5321); by ”the cities of the land that were also to be cut off“ are signified the truths of the church that ”cities“ are truths, (n. 2268, 2451, 2712, 2943, 4492, 4493); and that ”land“ is the church, (n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5557); by ”strongholds“ are signified truths in so far as they defend goods. From all this then it can be known what is signified by the ”sorceries that were to be cut off from the hand,“ namely, the arts of presenting truths as falsities, and falsities as truths; these arts also correspond to the phantasies whereby the evil in the other life present before the eyes beautiful things as ugly, and ugly things as beautiful; which phantasies are also a species of sorceries, for they also are abuses and perversions of Divine order.

AC 7298. And they cast every man his rod, and they became water-serpents.  That this signifies power from order that they became dull in respect to the noticing of truth, is evident from the signification of ”casting a rod,“ as being the exhibition of power (n. 7292); and from the signification of ”water-serpents,“ as being falsities from fallacies (n. 7293), here dulness in respect to the noticing of truth, for in proportion as fallacies cause truths not to be noticed, so is dulness induced Such dulness is also induced by magicians in the other life, and this by the abuse and perversion of order, for they know how to take away the influx of heaven, and when this is taken away there is dulness in the noticing of truth; and they also know how to induce fallacies, and to present them in a light like the light of truth, and at the same time to obscure the real truths; they likewise know how to inject what is persuasive, and thus to dull the noticing of truth; not to mention other methods. When there is dulness, falsities appear as truths, such falsities being signified by ”sorceries“ and ”enchantments.“ From all this it is evident how magicians can present what is in appearance the same.

[2] Be it further known that it is according to the laws of order that no one ought to be persuaded about truth in a moment, that is to say, that truth should be so confirmed in a moment as to leave no doubt whatever about it; because the truth which is so impressed becomes persuasive truth, and is devoid of any extension, and also of any yielding quality.  Such truth is represented in the other life as hard, and as such that it does not admit good into it so as to become applicable.  Hence it is that as soon as in the other life any truth is presented before good spirits by a manifest experience, there is soon afterward presented something opposite which causes doubt.  In this way it is given them to think about it, and to consider whether it be so, and to collect reasons, and thus to bring that truth into their minds rationally.  By this there is effected an extension in the spiritual sight in respect to that truth, even to its opposites; and thence it sees and perceives in the understanding all the quality of the truth, and thence can admit influx from heaven according to the states of the objects, for truths receive various forms according to the circumstances. This is the reason why the magicians were allowed to do as Aaron did; for thereby doubt was excited among the sons of Israel about the miracle, whether it was Divine and thus an opportunity was given them of thinking and considering whether it was Divine, and of finally confirming themselves that it was so.

AC 7299. And Aaron’s rod swallowed up their rods.  That this signifies that this power was taken away from them, is evident from the signification of ”swallowing up,“ as being to take away; and from the signification of a ”rod,“ as being power (n. 7292). Moreover from the magicians in the other life there is taken away the power to abuse order and to pervert its laws. This is done in two ways, one being that by the Lord‘s Divine power the angels annihilate their magical productions, and this when they employ them to do evil to the upright (the angelic power from the Lord being so great that it instantly dissipates all such things); and the other is that the magic is altogether taken away from them, so that they can no longer exhibit anything of the kind.

AC 7300. And Pharaoh’s heart was made firm.  That this signifies obstinacy, is evident from the signification of the ”heart being made firm,“ as being obstinacy (n. 7272).

AC 7301. And he heard them not.  That this signifies that they who were in evils from falsities did not receive, is evident from what was said above (n. 7224, 7275); for by Pharaoh, of whom it is here said that ”he did not hear,“ are represented those who are in falsities and infest; and in so far as they infest, so far they are in evil from falsities; for infestation is from evil, and is effected by means of falsities.

AC 7302. As Jehovah had spoken.  That this signifies according to the prediction, is evident without explication.

AC 7303. Verses 14-24.  And Jehovah said unto Moses, Pharaoh‘s heart is made heavy, he refuseth to let the people go.  Go unto Pharaoh in the morning; behold he goeth out unto the waters; and stand thou to meet him near the bank of the river; and the rod which was turned into a serpent take in thy hand. And thou shalt say unto him, Jehovah the God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness; and behold hitherto thou hast not heard.  Thus said Jehovah, In this thou shalt know that I am Jehovah; behold I smite with the rod that is in my hand upon the waters which are in the river, and they shall be turned into blood.  And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall labor to drink waters from the river. And Jehovah said unto Moses, Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt, over their streams, over their rivers, and over their pools, and over every gathering of their waters, and they shall be blood; and there shall be blood in all the land of Egypt, both in the woods and in the stones.  And Moses and Aaron did so, as Jehovah commanded; and he lifted up his rod, and smote the waters that were in the river, unto the eyes of Pharaoh, and unto the eyes of his servants; and all the waters that were in the river were turned into blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink water from the river; and there was blood in all the land of Egypt. And the magicians of Egypt did so with their enchantments; and Pharaoh’s heart was made hard, and he heard them not, as Jehovah had spoken.  And Pharaoh looked back, and came unto his house, and did not set his heart even to this.  And all the Egyptians digged round about the river for waters to drink; for they could not drink of the waters of the river.  ”And Jehovah said unto Moses,“ signifies Divine instruction; ”Pharaoh‘s heart is made heavy, he refuseth to let the people go,“ signifies that they obstinately determined not to release those whom they infest; ”go unto Pharaoh in the morning,“ signifies elevation to things more confirmatory; ”behold be goeth out unto the waters,“ signifies that then they who were infesting would be in falsities from fallacies; ”and stand thou to meet him near the bank of the river,“ signifies influx according to the state; ”and the rod that was turned into a serpent take in thy hand,“ signifies power like the former; ”and thou shalt say unto him,“ signifies command; ”Jehovah the God of the Hebrews hath sent me unto thee, saying,“ signifies from the Divine of the church to those who were infesting; ”Let My people go,“ signifies that they should release; ”that they may serve Me in the wilderness,“ signifies worship in what is obscure; ”and behold hitherto thou hast not heard,“ signifies no obedience; ”thus said Jehovah, In this thou shalt know that I am Jehovah,“ signifies that they may be in fear of the Divine; ”behold, I smite with the rod that is in my hand upon the waters which are in the river,“ signifies power over the falsities which are from fallacies; ”and they shall be turned into blood,“ signifies that they shall falsify truths; ”and the fish that is in the river shall die,“ signifies that the memory-knowledge of truth shall be extinguished; ”and the river shall stink,“ signifies aversion for it; ”and the Egyptians shall labor to drink waters from the river,“ signifies that they would desire to know scarcely anything about it; ”and Jehovah said unto Moses,“ signifies execution; ”Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt,“ signifies power against the falsities of those who infest; ”over their streams, over their rivers,“ signifies against the things of doctrine; ”and over their pools,“ signifies against the memory-knowledges that were of service to them; ”and over every gathering of their waters,“ signifies where there is any falsity; ”and they shall be blood,“ signifies that they shall falsify truths; ”and there shall be blood in all the land of Egypt,“ signifies total falsification; ”both in woods and in stones,“ signifies of the good that is of charity and of the truth that is of faith; ”and Moses and Aaron did so as Jehovah commanded,“ signifies the effect; ”and he lifted up the rod, and smote the waters that were in the river,“ signifies strong power against the falsities; ”unto the eyes of Pharaoh, and unto the eyes of his servants,“ signifies in the notice of all who were infesting; ”and all the waters that were in the river were turned into blood,“ signifies the consequent falsification of all truth; ”and the fish that was in the river died,“ signifies the memory-knowledge of truth also extinguished; ”and the river stank,“ signifies aversion; ”and the Egyptians could not drink water from the river,“ signifies that they desired to know scarcely anything about it; ”and there was blood in all the land of Egypt,“ signifies total falsification; ”and the magicians of Egypt did so with their enchantments,“ signifies that their falsifiers fashioned the like by abusing order; ”and Pharaoh’s heart was made firm,“ signifies obstinacy; ”and he heard them not,“ signifies no reception and no obedience; ”as Jehovah had spoken,“ signifies according to the prediction; ”and Pharaoh looked back, and came unto his house,“ signifies thought and reflection from falsities; ”and did not set his heart even to this,“ signifies resistance from the will, and the consequent obstinacy; ”and all the Egyptians digged round about the river for waters to drink,“ signifies a thorough search for truth which they might apply to falsities; ”for they could not drink of the waters of the river,“ signifies no application from mere falsities.

AC 7304. And Jehovah said unto Moses.  That this signifies Divine instruction, is evident from the signification of ”saying,“ when anything is commanded anew, as being instruction (n. 7186, 7267, 7288); here Divine instruction, because ”Jehovah said,“ namely, instruction how to act further.

AC 7305. Pharaoh‘s heart is made heavy, he refuseth to let the people go.  That this signifies that they obstinately determined not to release those whom they infest, is evident from the signification of ”the heart being made heavy,“ as also being ”made firm,“ and ”hardened,“ as being obstinacy (n. 7272, 7300); from the signification of ”refusing to let go,“ as being not to release; and from the representation of Pharaoh, of whom this is said, as being those who infest.

AC 7306. Go unto Pharaoh in the morning.  That this signifies elevation to things more confirmatory, is evident from the signification of ”going,“ or ”entering to Pharaoh,“ as being communication (n. 7000), here communication of things confirmatory that it is the Divine which warns them to desist from infestations; and from the signification of ”morning,“ as being a state of enlightenment and revelation (n. 3458, 3723, 5097, 5740), here elevation, because predicated of those who are in falsities and who cannot be enlightened, but can be elevated in respect to attention. The reason why they who are in falsities cannot be enlightened, is that falsities reject and extinguish all the light which enlightens, which light is received solely by truths.

AC 7307. Behold he goeth out unto the waters.  That this signifies that then they who were infesting would be in falsities from fallacies, is evident from the representation of Pharaoh, as being those who infest; and from the signification of ”waters,“ here the waters of Egypt, as being falsities from fallacies.  That these falsities, or falsities from this origin, are here signified, is because by the ”serpent into which the rod of Aaron was turned“ these falsities are signified (n. 7293). ”Waters“ denote truths, and in the opposite sense falsities, (n. 739, 790, 2702, 3058, 3424, 4976, 5668); and that the ”river of Egypt“ denotes falsity, (n. 6693).

AC 7308. And stand thou to meet him near the bank of the river.  That this signifies influx according to the state, is evident from the signification of ”standing to meet,“ as being influx, for when it is said of the law Divine which is represented by Moses, that it should ”stand to meet“ those who are in falsities and infest, who are represented by Pharaoh, nothing else can be signified by ”standing to meet“ than influx and thence reception, and thus a noticing; and from the signification of ”the bank of the river,“ as being the state of falsity in which they were who were infesting.  That the ”river of Egypt“ denotes falsity (n. 6693), here falsity from fallacies (n. 7307); but the ”bank,“ which is like a containant, because it surrounds and includes, denotes the state of this falsity; for everything has its state, in which and according to which it is.

AC 7309. And the rod that was turned into a serpent take in thy hand.  That this signifies power like the former, is evident from the signification of a ”rod,“ as being power (n. 4013, 4015, 4876, 4936, 7026): that it is power like the former, is signified by his taking the rod that was turned into a serpent; and from the signification of ”hand,“ as also being power, but spiritual power, from which comes the natural power signified by a ”rod“ (n. 6947, 7011).

AC 7310. And thou shalt say unto him.  That this signifies a command, is evident from the signification of ”saying,“ when by the law Divine that is represented by Moses to those who are in falsities who are represented by Pharaoh, as being a command.

AC 7311. Jehovah the God of the Hebrews hath sent me unto thee, saying.  That this signifies from the Divine of the church to those who were infesting, is evident from the signification of ”the Hebrews,“ as being the things of the church (n. 5136, 6675, 6684, 6738); the Divine of the church is ”Jehovah the God of the Hebrews,“ and ”Jehovah God“ is the Lord, ”Jehovah“ as to Divine good, and ”God“ as to Divine truth; and from the signification of ”hath sent me unto thee,“ as being to those who infest. That by Pharaoh to whom Jehovah sent are represented those who infest, has often been shown above.

AC 7312. Let My people go.  That this signifies that they should release, is evident without explication.

AC 7313. That they may serve Me in the wilderness.  That this signifies worship in what is obscure, is evident from the signification of ”serving Jehovah,“ as being worship; and from the signification of a ”wilderness,“ as being that which is not inhabited and cultivated (n. 2708, 3900) in the spiritual sense that which is obscure in respect to the good and truth of faith. That ”wilderness“ here denotes such obscurity is because in general they of the spiritual church, who are represented by the sons of Israel, are in obscurity in respect to the truths of faith (n. 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402, 6289, 6500, 6865, 6945, 7233); specifically because they are in obscurity when they emerge from a state of infestations and temptations. For they who are in infestations are surrounded by falsities, and are shaken like a reed by the wind, thus from doubt to affirmative, and from affirmative to doubt; and therefore when they newly ascend out of this state they are in obscurity, but this obscurity is then gradually enlightened.  As there is such a state with those who are being infested, therefore the sons of Israel were brought into the wilderness in order that they might represent this state, in which were those of the spiritual church before the Lord’s coming; and also the state in which they who are of that church are at this day, and are being vastated in respect to falsities.

AC 7314. And behold hitherto thou hast not heard.  That this signifies no obedience, is evident from the signification of ”to hear,“ as being obedience (n. 2542, 3869, 5017, 5471, 5475, 7216); thus ”not to hear“ denotes no obedience.

AC 7315. This said Jehovah, in this thou shalt know that I am Jehovah.  That this signifies that they should be in fear of the Divine, is evident from what was said above (n. 7280), where are the like words.

AC 7316. Behold I smite with the rod that is in my hand upon the waters which are in the water.  That this signifies power over the falsities which are from fallacies, is evident from the signification of ”the rod,“ as being power (n. 7309); and from the signification of ”the waters which are in the river,“ as being falsities from fallacies (n. 7307).

AC 7317. And they shall be turned into blood.  That this signifies that they shall falsify truths, is evident from the signification of ”blood,“ as being truth falsified (n. 4735, 6978); for ”blood“ in the genuine sense denotes the truth proceeding from the Lord, thus the holy of faith; this is signified by ”blood“ in the Holy Supper; but in the opposite sense ”blood“ denotes violence done to Divine truth, and as this violence is done by means of falsifications, ”blood“ denotes the falsification of truth. From what is here said, and from what follows, it can be seen who are specifically represented by Pharaoh, that is, who are specifically meant by those who infest, namely, those within the church who have made a profession of faith, and have also persuaded themselves that faith saves, and yet have lived contrary to the precepts of faith; in a word, those who have been in persuasive faith and in a life of evil.

[2] When these come into the other life they bring with them the principles that they are o be introduced into heaven because they have been born within the church, have been baptized, have had the Word and doctrine therefrom which they have professed, and especially because they have professed the Lord, and because He suffered for their sins, and thus saved those within the church who have from doctrine professed Him. When these persons come fresh from the world into the other life they do not desire to know anything about the life of faith and of charity, but make it of no account, saying that because they have had faith, all evils of life have been wiped off and washed away by the blood of the Lamb.  When they are told that these things are contrary to the Lord‘s words in Matthew, where He says, ”Many will say to Me in that day, Lord, Lord, have we not prophesied through Thy name, and through Thy name have cast out devils, and in Thy name have done many mighty deeds n but then will I confess, I know you not; depart from Me ye workers of iniquity; everyone that heareth My words and doeth them, I will liken to a prudent man, and everyone that heareth My words, and doeth them not, I will liken unto a foolish man“ (Matthew 7:22-26); and in Luke,

”Then shall ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; but He answering shall say to them, I know you not whence ye are; then shall ye begin to say, We have eaten and drunk in Thy presence, and Thou hast taught in our streets; but He shall say, I say unto you, I know you not whence ye are; depart from Me all ye workers of iniquity“ (Luke 13:25-27),

they reply that by these are meant no others than such as have been in miraculous faith, but not in the faith of the church.

[3] Yet the same after some time begin to know that no others are let into heaven than they who have lived the life of faith, thus who have had charity toward the neighbor; and when they begin to know this, then they begin to despise the teachings of their faith, and also their faith itself; for their faith was not faith, but only the knowledge of such things as are of faith; and was not for the sake of life, but for the sake of gain and honors.  Consequently what they have had of the knowledge of faith they then despise, and also reject; and presently they cast themselves into falsities that are contrary to the truths of faith. Into this state the life of those is turned who have confessed faith, and have lived a life contrary to faith.  These are they who in the other life infest the upright by means of falsities, thus who are specifically meant by ”Pharaoh.“

AC 7318. And the fish that is in the river shall die. That this signifies that the memory-knowledge of truth shall be extinguished, is evident from the signification of ”the fish,“ as being memory-knowledge (n. 40, 991), here the memory-knowledge of truth, because it is said that it should die, because in waters turned into blood, by which is signified that it would be extinguished through falsification; and from the signification of ”dying,“ as being to be extinguished.  What the falsification of truth is shall be illustrated by some examples.  Truth is falsified when from reasonings it is concluded and said that because no one can do what is good from himself, therefore good effects nothing toward salvation.  Truth is also falsified when it is said that all the good which a man does regards himself and is done for the sake of recompense, and this being so, works of charity are not to be done.  Truth is falsified when it is said that because all good is from the Lord, therefore man ought to do nothing of good, but should await influx. Truth is falsified when it said that truth can exist in a man without the good which is of charity, thus faith without charity.  Truth is falsified when it is said that no one can enter into heaven except one who is miserable and poor; also when it is said, unless he gives all he has to the poor, and reduces himself to miseries.

[2] Truth is falsified when it is said that everyone can be admitted into heaven from mercy, no matter how he has lived.  Truth is still more falsified when it is said that there has been given to man the power of admitting into heaven whomsoever he pleases. Truth is falsified when it is said that sins are wiped and washed away like filth by water; and truth is still more falsified when it is said that man has the power of remitting sins, and that when they have been remitted, they are altogether wiped away, and the man is pure. Truth is falsified when it is said that the Lord has taken all sins upon Himself, and so has taken them away, and that thus man can be saved, no matter what his life is.  Truth is falsified when it is said that no one is saved except one who is within the church. The reasonings by which such falsification is effected, are that they who are within the church have been baptized, have the Word, know about the Lord, about the resurrection, life eternal, heaven, and hell, and thus they know what the faith is by which they can be justified.  There are countless such things as these, for there is not a single truth which cannot be falsified, and the falsification confirmed by reasonings from fallacies.

AC 7319. And the river shall stink.  That this signifies aversion for it, is evident from the signification of ”stinking,“ as being aversion (n. 7161); and from the signification of ”river,“ here the river of Egypt turned into blood, as being truth falsified. Be it known that in the other life nothing is more abominable, and consequently nothing has a more offensive stench, than profaned truth; it is like the stench of a carcass, which arises when living flesh dies. For falsity has no bad smell unless it is applied to truth; nor evil unless it is applied to good; the quality of each being made sensible, not from itself, but from its opposite; from which it can be seen how great is the stench of profaned truth.  Profaned truth is falsity conjoined with truth; and falsified truth is falsity not conjoined but adjoined to truth, and ruling over truth.

AC 7320. And the Egyptians shall labor to drink waters from the river.  That this signifies that they would desire to know scarcely anything about it, is evident from the signification of ”the Egyptians,“ as being those who falsify truths; and from the signification of ”drinking,“ as being to be instructed in truths (n. 3069, 3772, 4017, 4018), hence ”to labor to drink“ denotes not to desire to be instructed, thus to desire to know scarcely anything, that is, about truths; and from the signification of the ”waters of the river,“ as being falsities (n. 7307), here falsified truths.  From all this it is evident that by ”the Egyptians laboring to drink waters from the river“ is signified that they who are in falsities from fallacies desire to know scarcely anything about truths, thus that they have aversion for them.  The cause of the aversion is that the truths which are perverted by falsities, still fight secretly and silently, and labor to shake off the falsities, and thus cause annoyance; for if the falsities are removed a little, together with their faith, truths condemn.

AC 7321. And Jehovah said unto Moses.  That this signifies execution, is evident from the things which now follow, for ”Jehovah said“ involves them.

AC 7322. Say unto Aaron, Take thy rod and stretch out thy hand over the waters of Egypt.  That this signifies power against the falsities of those who infest, is evident from the signification of a ”rod,“ as being natural power, and from the signification of the ”hand,“ as being spiritual power (n. 7309), hence ”to take a rod and stretch out the hand“ denotes to exercise spiritual power by means of natural power; and from the signification of ”the waters of Egypt,“ as being the falsities which infest (n. 7307).

AC 7323. Over their streams, over their rivers.  That this signifies against the doctrinal things of falsity, is evident from the signification of ”streams“ and ”rivers,“ as being things of doctrine; for ”waters“ denote falsities (n. 7307), and therefore ”streams and rivers,“ which are collections of water, are doctrinal things, here of falsity. ”Streams“ denote that which is of intelligence, thus of truth, (n. 2702, 3051); hence in the opposite sense, they denote that which is contrary to intelligence, thus that which is of falsity.

AC 7324. And over their pools.  That this signifies against the memory-knowledges that were of service to them, is evident from the signification of ”pools,“ as being memory-knowledges that are of service to the truths of doctrine, and in the opposite sense memory-knowledges that are of service to falsities of doctrine.  ”Pools,“ when mentioned in the Word, in the spiritual sense signify intelligence from the knowledges of good and truth, for ”pools“ there mean waters gathered together, or lakes, and waters gathered together, and lakes, denote in the complex the knowledges through which is intelligence, as in Isaiah:--

Out of the wilderness shall waters break out, and rivers in the plain of the wilderness, and the dry place shall become a pool, and the thirsty one springs of waters (Isa. 35:6, 7).

[2] In the same:--

I will open rivers upon the hillsides, and I will set fountains in the midst of the valleys; I will make the wilderness a pool of waters, and the dry land springs of waters (Isa. 41:18).

where ”to make the wilderness a pool of waters,“ denotes to give the knowledges of good and truth, and thence intelligence, where before they were not.  In the same:--

I will lay waste mountains and hills, and dry up all their herbage; and I will make the rivers islands, and will dry up the pools (Isa. 42:15);

where ”pools“ have a like signification.

[3] So in David:--

Jehovah turneth rivers into a wilderness, and watersprings into a dry place; He turneth a wilderness into a pool of waters, and a land of drought into watersprings (Ps. 107:33, 35).

Thou travailest, O earth, from before the Lord, from before the God of Jacob; who turned the rock into a pool of waters, the flint into a fountain of waters (Ps. 114:7, 8).

The streams of Egypt shall be diminished and dried up, therefore the fishers shall mourn, and all that cast a hook into the stream; thence shall the foundations thereof be broken to pieces; all that make wages out of the pools of the soul (Isa. 19:6, 8, 10);

”the pools of the soul“ denote things which belong to intelligence from knowledges; but as this is said of Egypt, ”the pools of the soul“ denote things which belong to intelligence from the memory-knowledges of the church; for ”Egypt“ denotes these memory-knowledges. Memory-knowledges are knowledges, but in a lower degree.

[4] That ”pools of waters,“ in the opposite sense, denotes evils from falsities, and the consequent insanity, is plain in Isaiah:--

I will cut off from Babel name and residue, and son and son’s; and I will make it an inheritance of the bittern, and pools of waters (Isa. 14:22, 23).

And as ”pools“ in the opposite sense denote evils from falsities, and the consequent insanities, they also signify hell, where such things reign; but in this case the pool is called a ”lake of fire,“ and a ”lake burning with fire and brimstone,“ as in (Rev. 19:20; 20:10, 14, 15; 21:8).  ”Fire and brimstone“ denote the love of self and the derivative cupidities, for the love of self and its cupidities are nothing but fire - not elementary fire, but fire from spiritual fire, which spiritual fire causes man to live. That loves are vital fires is plain to him who considers the matter. These fires are what are meant by the sacred fires which are in the heavens, and by the fires of hell: elementary fire does not exist there.

AC 7325. And over every gathering of their waters.  That this signifies where there is any falsity, is evident from the signification of ”waters,“ as being falsities (n. 7307); hence a ”gathering of waters“ denotes where falsities are together.

AC 7326. And they shall be blood.  That this signifies that they shall falsify truths, is evident from the signification of” blood,“ as being the falsification of truth (n. 7317). ”Blood“ in the genuine sense signifies the holy of love, thus charity and faith, for these are the holy things of love; thus ”blood“ signifies holy truth proceeding from the Lord (n. 1001, 4735, 6978). But in the opposite sense ”blood“ signifies violence done to charity, and also to faith, thus to the holy truth proceeding from the Lord; and as violence is done to truth when it is falsified, by ”blood“ is signified the falsification of truth, and in a greater degree by ” is signified the profanation of truth. This was signified by the eating of blood, which was for this reason so severely forbidden (n. 1003).

AC 7327. And their shall be blood in all the land of Egypt.  That this signifies total falsification, is evident from the signification of “blood,” as being the falsification of truth (n. 7326); and from the signification of “in all the land of Egypt,” as being everywhere, thus total.  Falsification becomes total when falsity begins to reign, for the man then lives according to the evil that is inborn and acquired, and feels delight therein. And as the truths of faith forbid such things, he then holds these truths in aversion, and when he so holds them, he rejects truths from himself wherever they are, and if he cannot reject, he falsifies them.

AC 7328. Both in woods and in stones.  That this signifies of the good which is of charity, and the truth which is of faith, namely their total falsification, is evident from the signification of “woods,” as being the goods which are of charity (n. 2784, 2812, 3720); and from the signification of “stones,” as being the truths which are of faith (n. 1298, 3720, 6426).

AC 7329. And Moses and Aaron did so as Jehovah commanded. That this signifies the effect, is evident without explication.

AC 7330. And he lifted up the rod, and smote the waters that were in the river.  That this signifies strong power against the falsities, is evident from what was said above (n. 7316); strong is signified by his lifting up the rod,“ and thus ”smiting.“

AC 7331. Unto the eyes of Pharaoh, and unto the eyes of his servants.  That this signifies in the notice of all who were infesting, is evident from the signification of ”eyes,“ as being notice, (n. 4083, 4339) and from the representation of Pharaoh, as being those who infest by falsities.  All those are signified when it is said ”unto the eyes of Pharaoh and unto the eyes of his servants.“

AC 7332. And all the waters that were in the river were turned into blood.  That this signifies the consequent falsification of all truth, is evident from the signification of ”the waters that were in the river,“ as being falsities (n. 7307); and from the signification of ”blood,“ as being the falsification of truth (n. 7317, 7326). The reason why it is permitted that they who are in falsities and infest in the other life, should falsify truths, is lest through the truths which are of faith they should have communication with those who are in heaven, and through the evils which are of life they should have communication with those who are in hell; and hence through truths should acquire something of light from heaven, and thus something of intelligence, and should make these serve the evils which are of life for they would apply in favor of evil the things that belong to intelligence, and thus would subject the things of heaven in them to those of hell; and also lest they should seduce simple upright spirits, with whom they would have communication through the truths.  Moreover the evil in the other life with whom truths have not yet been falsified, know how to acquire dominion by their means, for there is irresistible power in truths (n. 3091, 6344, 6423, 6948). Thus they would also abuse the truths.  Moreover truths with the evil have not the slightest effect toward the amendment of their lives; they merely use them as means to do evil; apart from this use they cover them with ridicule.  They are like those evil clergymen who ridicule the truths of doctrine, unless these can be made profitable to them. These are the reasons why the evil are permitted to falsify the truths that pertain to them.

AC 7333. And the fish that was in the river died.  That this signifies the memory-knowledge of truth also extinguished, is evident from what was said above (n. 7318), where are the same words.

AC 7334. And the river stank.  That this signifies aversion, is evident from what was said above (n. 7319).

AC 7335. And the Egyptians could not drink water from the river.  That this signifies that they desired to know scarcely anything about it, is also evident from what was said above (n. 7320).

AC 7336. And there was blood in all the land of Egypt. This signifies total falsification, (n. 7327).

AC 7337. And the magicians of Egypt did so with their enchantment.  That this signifies that their falsifiers fashioned the like, is evident from the signification of the Egyptian magic and enchantments, as being abuses of Divine order (n. 5223, 6052, 7296).  As regards miracles, be it known that Divine miracles differ from magical miracles as heaven does from hell. Divine miracles proceed from Divine truth and advance according to order, the effects in ultimates being miracles when it pleases the Lord that they be presented in this form.  Hence it is that all Divine miracles represent states of the Lord‘s kingdom in the heavens, and of the Lord’s kingdom in the earth, that is, of the church.  This is the internal form of Divine miracles.  Such is the case with all the miracles done in Egypt, and also with all others that are mentioned in the Word. All miracles which the Lord Himself wrought when He was in the world signified the coming state of the church; thus that the eyes of the blind were opened and the ears of the deaf, that the tongues of the dumb were loosed, that the lame walked, and the maimed and also the lepers were healed, signified that such men as are represented by the blind, deaf, dumb, lame, maimed, and leprous, would receive the gospel and be spiritually healed, and this through the coming of the Lord into the world.  Such are Divine miracles in their internal form.

[2] But magical miracles involve nothing at all, being wrought by the evil to acquire power over others; yet they appear in the external form like Divine miracles, and this for the reason that they flow from order, and order appears alike in the ultimates where miracles are presented.  For example: the Divine truth proceeding from the Lord has in it all power, and hence it is that even in truths in the ultimates of order there is power; and therefore the evil acquire power and rule over others by means of truths.

[3] Take also as an example the fact that in the other life it is according to order that states of affection and thought cause the idea of place and distance; and that the inhabitants appear distant from one another, so far as they are in a diverse state.  This order is from the Divine, to the intent that all who are in the Grand Man may be distinct from one another. Magicians in the other life abuse this order, for they induce on others changes of state, and in this way at one time transport them on high, and at another into the deep, and also cast them into societies where they may serve them as subjects; and so in countless other ways.  From all this it is evident that magical miracles, although in outward form similar to Divine miracles, nevertheless have within them a contrary end, namely, that of destroying the things of the church; whereas Divine miracles have within them the end of building up the things of the church.  The case herein is like that of two beautiful women, one of whom is inwardly wholly rotten from whoredom, and the other absolutely pure within from chastity or genuine conjugial love. Their outward forms are alike, but their inward forms differ as do heaven and hell.

AC 7338. And Pharaoh‘s heart was made firm.  This signifies obstinacy, (n. 7272, 7300).

AC 7339. And he heard them not.  This signifies no reception and no obedience, (n. 7224, 7275, 7301).

AC 7340. As Jehovah had spoken.  That this signifies according to the prediction, also as above, n. 7302.

AC 7341. And Pharaoh looked back, and came unto his house. That this signifies thought and reflection from falsities, is evident from the signification of ”looking back,“ as being thought and reflection, for in the spiritual sense ”to look back“ is not to look with the eyes toward anything, but to look with the mind, thus to think and reflect; and from the signification of ”Pharaoh’s house,“ as being falsity. For when Pharaoh represents falsity, his house also represents the same; hence ”to come unto his house“ signifies falsities. And as by these words are signified thought and reflection from falsities, therefore it follows that he ”did not set his heart to this;“ for he who thinks from falsities does not set his heart to the Divine which gives warning.

AC 7342. And did not set his heart even to this.  That this signifies resistance from the will and the consequent obstinacy, is evident from the signification of ”hot setting the heart“ to anything, as being not to attend; and as with the evil no attention to Divine things comes from resistance from the will, therefore this is signified by the same words; and as ”not to set the heart“ to a thing involves the same as ”to be made firm,“ therefore obstinacy also is signified (n. 7272, 7300, 7338). As regards resistance from the will, be it known that the will is that which rules the man. It is believed by some that the understanding rules, but the understanding does not rule unless the will inclines; for the understanding favors the will, because regarded in itself the understanding is nothing else than the form of the will. When the will is mentioned, there is meant the affection of love, for the will of man is nothing else. This affection is what rules man, for the affection of love is his life. If a man‘s affection is that of self and the world, then his whole life is nothing else, nor can he withstand it, for this would be to withstand his very life. Principles of truth effect nothing; if the affection of these loves has dominion, it draws truth over to its side and falsifies it, and if the truth does not fully favor, it rejects it. Hence it is that principles of true faith effect nothing whatever with man unless the Lord insinuates the affection of spiritual love, that is, of love toward the neighbor; and in so far as the man receives this affection, so far he also receives the truths of faith. The affection of this love is what makes the new will. From all this it can now be seen that a man never sets his heart to any truth if the will resists.  Hence it is that as the internals are in the affection or cupidity of evil, they cannot receive the truths of faith, consequently cannot be amended; and from this also it is that the evil falsify the truths of faith in so far as they can.

AC 7343. And all the Egyptians digged round about the river for waters to drink.  That this signifies a thorough search for truth which they might apply to falsities, is evident from the signification of ”digging,“ as being thorough search; and from the signification of ”waters about the river,“ as being truths; that ”waters about the river“ denote truths is because they were outside the river, and were not made blood. ”Waters“ denote truths, (n. 739, 790, 2702, 3058, 3424, 4976, 5668); and from the signification of ”drinking,“ as being to apply to falsities. ”To drink“ is to apply, (n. 5709); for he who drinks applies to himself; but be it known that the application is made according to the quality and state of hint who applies to himself. He who is in the affection of truth applies truths to himself according to the state and quality of his affection; he who is in the affection of falsity, when he applies truths to himself, perverts and falsifies them, as can be seen from the fact that Divine truth flows in with all, but is varied with everyone according to the state and quality of his life; and hence that the internals turn it into falsities, just as they turn Divine good into evil, heavenly loves into diabolical loves, mercy into hatred and cruelty, conjugial love into adulteries; thus into the contraries, because the quality and state of their life are contrary.  Hence it is that by ”all the Egyptians dug round about the river“ is signified a thorough search for truth which they might apply to falsities.

[2] That with those who are in falsities and evils truth is turned into falsity, and good into evil, and also the converse, is evident from the common maxim, that ”to the pure all things are pure, and to the impure all things are impure.“ This can also be illustrated by things in nature; as by the light which is from the sun, which light is white, but still is varied according to the forms into which it flows, whence are colors, being beautiful in beautiful forms, and unbeautiful in unbeautiful ones. It can also be illustrated by the grafting of young shoots in trees, when the shoot engrafted on the common stock bears its own fruit, whereby the juice of the tree is altered as soon as it flows into the ingrafted shoot, and becomes the juice of the shoot fit to produce its leaves and fruits.  So it is with the things that flow in with man.

[3] That ”digging“ denotes to search thoroughly, is because by water, a fountain, and a well, which are digged, are signified truths, which are not digged, but are searched for; and therefore by the same word in the original tongue, when it is applied to truth, is signified to investigate.  But in the prophetical books, instead of truth, either ”water,“ or a ”fountain,“ is mentioned; and instead of investigating, ”digging,“ for such is the nature of prophetic speech, as is evident in Moses, where the ”well Beer“ is spoken of, concerning which Israel sang this song:--

Rise up, O spring, answer ye upon it; the spring which the princes digged, the chiefs of the people digged it through the lawgiver, with their staves (Num. 21:17, 18);

here by a ”spring“ is signified the doctrine of truth Divine, and by ”digging,“ the investigation of it.

AC 7344. For they could not drink of the waters of the river.  That this signifies no application from mere falsities, is evident from the signification of ”not being able to drink,“ as being no application. ”To drink“ is to apply, (n. 7343) and from the signification of ”the waters of the river,“ as being falsities (n. 7307) By ”not being able to drink of the waters of the river’ is signified that truths cannot be applied to mere falsities, that is, cannot be falsified by mere falsities, follows also from the internal sense of what immediately precedes, namely, “digging waters to drink round about the river,” as being to search out truths which they might apply to falsities. That truths cannot be applied to falsities by mere falsities, is because truths and falsities are absolute opposites, and opposites cannot he applied unless there are intermediates which conjoin. The intermediates which conjoin are the fallacies of the external senses, and also the things that have been said in the Word according to the appearance. Take for example, that nothing but what is good is from the Lord, and never anything that is evil: this truth is falsified by the fallacies that the Lord can take away evil if He will, by His omnipotence, and that because He does not take it away, He is therefore the cause of it, and thus evil too is from the Lord; and by what has been said in the Word according to the appearance, that Jehovah or the Lord is angry, punishes, condemns, casts into hell; when yet it is those who are in evil who do this to themselves, and thereby bring upon themselves the evil of punishment; for in the other life the evil of punishment and the evil of guilt are conjoined.  So in innumerable other cases.

AC 7345.  Verses 25, 26, 27, 28, 29.    And seven days were fulfilled after that Jehovah had smitten the river.  And Jehovah said unto Moses, Come unto Pharaoh, and say unto him, Thus saith Jehovah, Let My people go, that they may serve Me.  And of thou refuse to let them go, behold I will smite all thy border with frogs; and the river shall make frogs to creep forth, and they shall go up and come into thy house, and into thy bed-chamber, and upon thy bed, and into the house of thy servants and of thy people  , and into thine ovens, and into thy kneading-troughs; and on thee, and on thy people, and on all thy servants, shall the frogs come up.  “And seven days were fulfilled after that Jehovah had smitten the river,” signifies the end of that state after truths had been falsified; “and Jehovah said unto Moses,‘ signifies new instruction ”Come unto Pharaoh, and say unto him,“ signifies a command to those who infest; ”Thus saith Jehovah, Let My people go, that they may serve Me,“ signifies that they should leave those who are of the church to worship their God in freedom; ”and if thou refuse to let them go,“ signifies if they would not leave them; ”behold I will smite all thy border with frogs,“ signifies reasonings from mere falsities; ”and the river shall make frogs to creep forth,“ signifies that there will be reasonings from these falsities; and they shall go up and come into thy house, and into thy bed-chamber,” signifies that they shall fill the mind even to its interiors; “and upon thy bed,” signifies to the inmosts; “and into the house of thy servants, and of thy people,” signifies all things that are in the natural; “and into thine ovens, and into thy kneadingtroughs,” signifies into the delights of cupidities; “and on thee, and on thy people, and on all thy servants, shall the frogs come up,” signifies that reasonings from falsities shall be in all things both in general and in particular.

AC 7346. And seven days were fulfilled after that Jehovah had smitten the river.  That this signifies the end of that state after truths had been falsified, is evident from the signification of “seven days,” as being an entire period from beginning to end, thus a full state (n. 728, 6508), the same as a week (n. 2044, 3845), thus “seven days fulfilled” denotes the end of that period or state; and from the signification of “after that Jehovah had smitten the river,” as being after truths had been falsified; for that the river smitten with the rod of Aaron, and the waters made blood, denotes that truths had been falsified, (n. 7316, 7317, 7330, 7332).

AC 7347. And Jehovah said unto Moses.  That this signifies new instruction, is evident from the signification of “Jehovah said,” when anything is commanded anew, as being new instruction (n. 7186, 7267, 7304).

AC 7348. Come unto Pharaoh, and say unto him.  That this signifies a command to those who infest, is evident from the signification of “coming or entering in and saying,” when said by Jehovah, as being a command; and from the representation of Pharaoh, as being those who infest by falsities (n. 7107, 7110, 7126, 7142).

AC 7349. Thus saith Jehovah, Let My people go, that they may serve Me.  That this signifies that they should leave those who are of the church to worship their God in freedom, is evident from the signification of “letting go,” as being to leave; from the representation of the sons of Israel, who are here “My people,” as being those who are of the spiritual church (n. 6426, 663, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “serving Me,” as being to worship their God.  That it denotes to worship in freedom, is because there could be no worship where falsities were infesting; and because all worship which is truly worship must be in freedom (n. 1947, 2875, 2876, 2880, 2881, 3145, 3146, 3158, 4031).

AC 7350. And If thou refuse to let them go.  That this signifies if they did not leave them, is evident from the signification of “letting go,” as being to leave (n. 7349), thus “if thou refuse to let go” denotes if they did not leave them.

AC 7351. Behold I will smite all thy border with frogs. That this signifies reasonings from mere falsities, is evident from the signification of “frogs,” as being reasonings; that they are from mere falsities is signified by their “creeping forth from the river,” as presently follows. The “river of Egypt” denotes falsity, (n. 6693, 7307), and because it is said that “all the border should be smitten with them.” By these words is also signified that the reasonings shall not be from falsified truths, but from mere falsities, because reasonings from falsified truths are finally turned into blasphemies against truth and good; and moreover the truths themselves reject the falsification, because they cannot be together with falsities; and so long as they are, they fight with them, and at last loosen and separate themselves from them.  Hence it is that after a man has falsified truths, he at last wholly denies them; otherwise falsities would have dominion over truths.  From this it is that after the evil in the other life have been cast into hell, they are not allowed to reason from falsified truths, but from mere falsities.

[2] That “frogs” denote reasonings from falsities, is evident in John:

I saw out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, like frogs; for they are the spirits of demons, working signs to go forth unto the kings of the earth, and of the whole world, to gather them together unto the war of the great day of God Almighty (Rev. 16:13, 14)

that “frogs” denote reasonings from falsities against truths, is plain from the details of this passage, for it is said that “they went out of the mouth of the dragon, out of the mouth of the beast, and out of the mouth of the false prophet;” also that “they went forth unto the kings of the earth, to gather them together unto war.” The “kings of the earth” denote the truths of the church. “Kings” denote truths, and in the opposite sense falsities, (n. 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068, 6148); and the “earth” denotes the church, (n. 662, 1067, 1262, 1733, 1850, 2117, 2118, 3355, 4447, 4535, 5577); also “war” denotes spiritual combat, (n. 2686), thus combat against the truths and goods of faith. From this it is plain that “frogs” denote reasonings from falsities against truths.

[3] And in David:--

He turned their waters into blood, and slew their fish; He caused frogs to creep forth on their land, in the chambers of their kings (Ps. 105:29, 30);

it is said “in the chambers of their kings” because there is meant reasoning against truths from falsities; “the chambers of kings” denote interior truths, and in the opposite sense interior falsities. “Kings” denote truths, and in the opposite sense falsities.

AC 7352. And the river shall make frogs to creep forth. That this signifies that there will be reasonings from these falsities, is evident from the signification of “the river of Egypt,” as being falsity (n. 6693, 7307); and from the signification of “frogs,” as being reasonings (n. 7351). That “frogs” denote reasonings is because they are in waters, where they make a chattering noise and croak, and are also among things unclean. What reasoning from mere falsities is, shall be illustrated by some examples.  That man reasons from mere falsities who attributes all things to nature, and scarcely anything to the Divine; when yet all things are from the Divine, and nature is only the instrumental means by which the Divine works. He reasons from mere falsities who believes that man is like a beast, only more perfect, because he can think; and thus that man will die like a beast: by thus denying the conjunction of man with the Divine through the thought which is of faith, and the affection which is of love, and hence his resurrection and life eternal, such a man speaks from mere falsities. In like manner he who believes that there is no hell. And also he who believes that all a man has is the delight of this world’s life, and therefore he must enjoy this, because when he dies, he dies altogether.  He reasons from mere falsities who believes that all things depend upon his own sagacity, and on fortune; and not on the Divine Providence, except such as is universal. And also he who believes that religion is good for nothing except to keep the simple in bonds. Especially do they reason from mere falsities who believe that the Word is not Divine.  In short, all those reason from mere falsities who utterly deny truths Divine.

AC 7353. And they shall go up and come into thy house, and into thy bed-chamber.  That this signifies that they shall fill the mind, even to its interiors, is evident from the signification of a “house,” as being the mind of man (n. 3538, 4973, 5023); and from the signification of a “bed-chamber,” as being the interiors of the mind.  That “bed-chambers” denote the interiors of the mind is because they are in the inner part of the house.  By “chambers” are signified things interior, and by “bed-chambers” things still more interior, in the following passages:--

Go, My people, enter thou into thy chambers, and shut the door after thee; hide thyself as for a little moment, until the anger be overpast (Isa. 26:20).

He said unto me, Son of man, hast thou seen what the elders of the sons of Israel do in the dark, every man in the chambers of his image (Ezek. 8:12).

Without shall the sword bereave, and terror from the chambers (Deut. 32:25).

Elisha the prophet that is in Israel telleth the king of Israel the word that thou speakest in thy bed-chamber (2 Kings 6:12).

The ancients compared the mind of man to a house, and those things which are within man to chambers.  The human mind is indeed like this; for the things therein are distinct, scarcely otherwise than as a house is divided into its chambers; those things which are in the middle are like the inmost parts; those which are at the sides are like the outer parts, these being compared to the courts; and those which while outside are connected with the inside parts, being compared to the porches.

AC 7354. And upon thy bed.  That this signifies to the inmosts, is evident from the signification of a “bed,” as being that which is inmost; for when the bed-chambers denote the interior things, the couch or bed which is therein denotes that which is inmost.

AC 7355. And into the house of thy servants and of thy people.  That this signifies all things that are in the natural, is evident from the signification of a “house,” as being the mind of man, and as it is said of the Egyptians, and of the servants of Pharaoh, it denotes the natural mind. A “house” denotes the mind, (n. 7353); and from the signification of “the servants and people of Pharaoh,” as being all things in the natural, the things there which serve for confirming falsities being called “servants.” “People” is said of truths, and in the opposite sense of falsities, (n. 1259, 1260, 3295, 3581, 4619, 6451, 6465). From this it is evident that by “into the house of the servants and of the people of Pharaoh” is signified into all things that are in the natural.

AC 7356. And into thine ovens, and into thy kneadingtroughs.  That this signifies into the delights of cupidities, is evident from the signification of “ovens,” as being exterior goods, because in them the bread is made ready, and exterior goods are those which are in the natural, and are commonly called delights; for when the interior goods which are of the loves and their affections flow into the natural, they are felt there as delights.  These are signified by “ovens” in a good sense; but in the opposite sense, as here, by “ovens” are signified the delights of cupidities, that is, delights from the loves of hell, which are the loves of self and of the world.  And from the signification of “kneadingtroughs,” as being also the delights of cupidities in the natural, but still more external, because kneadingtroughs are vessels in which dough is prepared for bread.  By reasonings entering into the delights of cupidities is meant that it would be the delight of their life to reason from falsities, and thus to deceive and seduce others.  It is moreover one of the chief delights of the evil to spread falsities, to confirm them, to deride truths, and especially to seduce others.

[2] That an “oven” denotes the delight of the affections which are of charity and faith, and in the opposite sense the delight of the cupidities which are of the love of self and the love of the world, is plain in Hosea:--

They are all adulterers; they are as an oven heated by the baker; the stirrer ceaseth from kneading his dough; when they turn their mind like an oven in their lying in wait; their baker sleepeth all the night; in the morning it burneth as flames of fire. They were all hot as an oven, and devour their judges; all the kings thereof fall (Hosea 7:4, 6, 7);

“an oven” denotes the delights of the cupidities which are of evils; “burning,” “being hot,” “flames of fire,” denote the cupidities themselves. “Fire” denotes the cupidity of evil, (n. 1297, 1861, 2446, 5071, 5215, 6314, 6832, 7324). “They devour their judges, all their kings fall,” denotes that goods and truths perish. Everyone can see that without an internal sense such as this, it cannot be known what is here meant by “all the adulterers are as an oven heated by the baker, all grow hot as an oven, they devour the judges, and their kings fall.”

[3] “Oven‘ is used in a good sense in Isaiah:--

The saying of Jehovah whose hearth is in Zion, and His oven in Jerusalem (Isa. 31:9);

where ”Zion“ denotes the celestial church, thus the good of love which is of this church; ”Jerusalem,“ the spiritual church, thus the good of this love, which is the good of charity and of the derivative faith.  In this passage ”oven“ denotes the interior delight of the affections of good and truth; and this because the bread which is baked in an oven signifies the good of celestial and spiritual love. ”Bread“ signifies this, (n. 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915) And as the signification of an ”oven“ comes from this, therefore the bread which was prepared in an oven for the sacrifices, and was called a ”meat-offering,“ was distinguished from the meat-offering that was prepared in a pan, and from the meat-offering that was prepared in a cooking-pot (Lev. 2:4, 5, 7) it was varieties of the good of love that were hereby signified.

AC 7357. And on thee, and of thy people and on all thy servants shall the frogs come up.  That this signifies that reasonings from falsities shall be in all things both in general and in particular, is evident from what was said above (n. 7355); all and each of those who were in the land of Egypt are signified by ”Pharaoh, his people, and his servants,“ thus falsities in general and in particular.  That by ”Pharaoh and the Egyptians“ are signified falsities has been often shown above.  Be it known that they who are in hell, and who have been deprived of the truths which they had known in the world, cannot do otherwise than speak falsities; and therefore when any such infernal speaks, as when they appear in the world of spirits, it is at once known that what he speaks is false.  This is known to the upright in the other life from common experience. That they speak nothing but what is false, is clear also from the words of the Lord in John:--

Ye are of your father the devil, and the desires of your father ye will to do. He was a murderer from the beginning, and stood not in the truth, because the truth is not in him. When he speaketh a lie, he speaketh from his own; because he is the speaker of a lie, and the father of it (John 8:44);

for everyone speaks according to the affection of his love, and no one can speak contrary to it, except from dissimulation, hypocrisy, fraud, and deceit, as is the case with the evil when they speak truths.  But these truths which they so speak, are nevertheless falsities with them. But on the other hand, they who are in truth from good cannot but speak truths.

ON THE INHABITANTS AND SPIRITS OF THE PLANET MARS

AC 7358. Like all the rest of the planets, the planet Mars appears in the idea of spirits and angels constantly in its own place, and in fact to the left in front, at some distance in the plane of the breast, and thus outside the sphere in which are the spirits of our earth.  The spirits of one earth are separated from the spirits of another earth, because the spirits of each earth have reference to some special province in the Grand Man, and thence are in another and diverse state; and diversity of state causes them to appear separate from one another, either to the right or to the left, at a greater or a less distance.

AC 7359. Spirits from thence came to me, and applied themselves to my left temple, and there breathed on me with their speech, but I did not understand it. It was soft in its flow, nor do I remember ever to have perceived a softer, it being like the softest aura.  It breathed first upon the left temple, and the left ear from above; and the breathing extended thence to the left eye, and by little and little to the right, and then flowed downward, especially from the left eye, to the lips; and when it was at the lips, it entered through the mouth, and by a way within the mouth, in fact by the Eustachian tube, into the brain.  then the breathing came thither, I then understood their speech, and it was given me to talk with them.  While they were talking with me I observed that my lips moved, and my tongue also a little, because of the correspondence of interior speech with exterior.  Exterior speech is that of articulate sound falling toward the external membrane of the car, and thence by means of little organs, membranes, and fibers, which are within the ear, being conveyed to the brain.

AC 7360. From all this it was given me to know that the speech of the inhabitants of Mars is different from the speech of the inhabitants of our earth.  That is to say, it was not sonorous, but almost silent, insinuating itself into the interior hearing and sight by a shorter way.  And being of this nature, it was fuller and more perfect, fuller of the ideas of thought, thus approaching more nearly the speech of spirits and angels.  Moreover the very affection of the speech is represented with them in the face, and its thought in the eyes; for with them, thought and speech, and also affection and face, act as a one.  They regard it as wicked to think one thing and speak another, and to will one thing and show another in the face.  They do not now what hypocrisy is, or what fraudulent deceit and dissimulation are.

AC 7361. That such also was the speech of the most ancient people on this earth, has been given to me to know by conversation with some of them (n. 607, 608).  To make the matter clearer, I may again relate what has been given to me to know from experience about the speech of the most ancient of this earth; as follows. ”There was shown me by a certain influx which I cannot describe, what was the nature of the speech of those who were of the Most Ancient Church, namely, that it was not articulate, like the vocal speech of our time, but tacit; and was produced not by external but by internal respiration. It was also granted me to notice the nature of their internal respiration, that it advanced from the navel toward the heart, and so through the lips, without sound, when they spoke; and that it did not enter into the ear of another by an external way, and strike upon what is called the drum of the ear; but by a certain internal way, and in fact by a way there which is flow called the Eustachian tube.

[2] It was shown me that by such speech they could much more fully express the sentiments of the mind and the ideas of thought, than can possibly be done by articulate sounds or sonorous words, which likewise are directed by the respiration, but external; for there is no vocal word, nor anything in a vocal word, which is not directed by applications of the respiration. But with them this is done much more perfectly, because by internal respiration, which, being more interior, is also more perfect, and more applicable and conformable to the very ideas of thought. Moreover they express themselves by slight movements of the lips, and corresponding changes of the face; for as they had been celestial men, whatever they thought shone forth from their faces and eyes, which were varied conformably; the face as to form and life, the eyes as to light.  They could not possibly put on an expression of countenance that was not in agreement with what they were thinking. Simulation, and still more deceit, were to them a monstrous crime“ (n. 1118).  As their speech was of this nature, and they had internal respiration, they could be in company with angels.

AC 7362. The respiration of the spirits of the planet Mars has also been communicated to me. Spirits and angels breathe, (n. 3884-3894); and it was perceived that their respiration was interior, proceeding from the region of the chest toward the navel, and thence rolling itself upward through the breast, with an imperceptible breathing toward the mouth.  From these and other proofs of experience it was made evident to me that they were of a celestial genius, and thus not unlike those who were of the Most Ancient Church on this earth.

AC 7363. They spoke with me about the life of the inhabitants in their earth, in that they are not under commands, but are distinguished into larger and smaller societies, and that they there associate with themselves such as agree with them in disposition. This they know at once from the face and speech, in which they are rarely deceived, and then they are forthwith friends.  But they feel no aversion to others, for they have no aversion, still less hatred.  They also said that their consociations are delightful, and that they converse together about what is being done in the societies, especially what is being done in heaven; for many of them have open communication with the angels in heaven. This is easy to believe, as they are of such a nature and so associated, that their societies, taken together through that earth, represent a general angelic society.  The societies there are all various, but the Lord conjoins them all by the heavenly form, so as to be a one; for a one is made of various particulars suitably arranged into a form.

AC 7364. Those in their societies who begin to think wrongly, and thence to will wrongly, are separated, and left to themselves alone, whence they lead a most wretched life out of all society, in rocks or other places, for they are no longer cared for by the rest.  Certain societies endeavor to drive such persons to repentance by various methods; but when this fails, they separate themselves from them.  In this way they take care lest the lust of dominion and of gain should creep in, that is, lest any from the lust of dominion should subject to themselves the society in which they are, and then others; and lest any from the lust of gain should despoil others of their goods. Everyone on that earth lives content with his goods, and everyone content with his honor in being called just and a lover of his neighbor.  This delight and tranquillity of mind would perish, unless those who think and will evilly were cast out, and unless they prudently and severely met the first beginnings of the love of self and the love of the world with those into whom they enter; for it was these loves which out of societies made empires and kingdoms, within which there are few who do not desire to domineer, and to possess all the property of others; there being few who do what is just and equitable from justice and equity, and still fewer who do what is good from charity, and what is true from faith, and not rather from fear of the law, of injury, of life, or of the loss of gain, honor, and reputation on account of these.

AC 7365. The subject of the inhabitants and spirits of the planet Mars will be continued at the end of the following chapter.


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