----中文待译----
388.And with the wild beasts of the earth. That this signifies evils of life, which are lusts and the falsities thence arising from the love of self and of the world, which devastate all things of the church with man, is plain from the signification of wild beasts, as denoting the lusts and falsities arising from the love of self and of the world; and because those are themselves evils of life; for an evil life is a life of lusts and falsities, therefore, by the wild beasts of the earth are here meant those things. That wild beasts signify such things will be seen in what follows. And from the signification of the earth as denoting the church (concerning which see above, n. 29, 304); and as by wild beasts are signified evils of life, and these devastate the church with man; and as by the earth is signified the church, therefore, by the wild beasts of the earth are signified evils of life which devastate the church with man. The church with man is mentioned because the church is in man; for a church is a church from charity and faith, and these are in man; and if these are not present, there is no church with him. It is believed that the church exists where the Word is, and where the Lord is known; but yet the church consists only of those who from the heart acknowledge the Divine of the Lord, and who learn truths from the Lord by the Word, and do them; no others constitute the church. That by the wild beasts of the earth are here specifically signified evils of life, is evident from the series of things in the internal sense. It is said that power was given unto them over the fourth part of the earth, to kill with the sword, and with hunger, and with death, and with the wild beasts of the earth. By the sword is signified falsity destroying truth; by hunger, the deprivation of the knowledges of truth and good; by death, the extinction of spiritual life; thence by the wild beasts of the earth are signified evils of life, because these rule when spiritual life is extinguished for when there is no spiritual life, then the life is merely natural, and the latter life, without the former, is full of lusts from the love of self and the world, - thus infernal; therefore that life is what is meant by an evil wild beast.
[2] Moreover, with respect to the evil life, which is signified by the evil wild beast, it exists equally with those who lead a good moral life if they are without spiritual life; for they do good, and speak truth, and exercise sincerity and justice, but only for the sake of fame, honours, gain, and the laws; thus make a pretence for the sake of appearance, emulating the spiritual, whereas inwardly they neither will anything good nor think anything of truth; they also ridicule sincerity and justice, except for the above reasons; therefore, inwardly they are infernal. This also is evident with such people when they become spirits, which takes place immediately after death; then, when those external bonds which have been mentioned are taken away from them, they rush without restraint into evils of every kind. But it is different with those who have led a good moral life from a spiritual origin. (But upon this subject more may be seen in the work concerning Heaven and Hell 484, 329-531, 534; also above, n. 182.) These things are mentioned in order that it may be known what is meant by an evil life, namely, that it is not the external life, of the body, and of the world where men are, that is called the natural world, but the internal [life] of the spirit, and of the world where angels are, that is called the spiritual world. For man, as to his body, with its gestures and speech, is in the natural world, but as to his spirit, namely, as to thought and affection, he is in the spiritual world; yea, as the sight of the body has an extension into the natural world, and there diffuses itself abroad, so the sight of the spirit, which is thought from affection, has an extension into the spiritual world, and is there diffused abroad. That this is the case few know, and hence they suppose that it is of no consequence to think evil and to will evil, provided one abstains from doing evil and speaking evil; still, however, all thought and volition affects the man's spirit and constitutes his life after death.
[3] That evil wild beasts signify lusts and the falsities thence arising from the love of self and the world, which devastate every thing of the church with man, and also, in an opposite sense, the affections of truth, which vivify ever thing of the church, is evident from the following passages in the Word.
In Jeremiah:
"Go, assemble every wild beast of the field; come to devour. Many shepherds have destroyed my vineyards; they have trodden my field under foot, they have reduced the field of desire into a desert of solitude" (12:9-11).
The subject here treated of is the vastation of the church as to its truths and as to its goods. Vastation is described by the shepherds destroying the Lord's vineyard, and treading His field under foot. By shepherds are meant those who teach truths, and thereby lead to the good of life; in the present case, those who teach falsities, and thereby lead to evil of life. By the vineyard is meant the church as to truths; and by the field, the church as to good. The vastation thereof is meant by destroying and by treading them under foot, also by reducing the field into a desert of solitude. And because lusts and falsities arising from the love of self and the world, devastate it, it is said, "Go, assemble every wild beast of the field; come to devour"; every wild beast of the field signifying falsities and the lusts thence arising, and to devour signifying to devastate and consume. That by the wild beast of the field is not meant the wild beast of the field, is evident, for it is said that the shepherds have destroyed the vineyard, and trodden the field under foot; and by shepherds are meant pastors of the church, and not shepherds of the flock.
[4] In David:
"The boar out of the wood treadeth under foot" thy vine, "and the wild beast of the fields doth devour it" (Psalms 80:8, 9, 13).
By the vine here is signified the same as by the vineyard above, namely, the church as to truth, which is called the spiritual church; the vastation thereof by the lusts and falsities of the natural man separated from the spiritual, is meant by the boar out of the wood treading it under foot; the boar out of the wood signifying the evil lusts of the natural man; and the wild beast of the fields, falsities.
[5] In Hosea:
"I will lay waste their vine and their fig-tree, and I will make them a forest, and the wild beast of the field shall devour them" (2:12).
By the vine and the fig-tree is signified the church; by the vine, the internal church, which is of the spiritual man; and by the fig-tree, the external church, which is of the natural man; the vastation of both is signified by, I will lay them waste, and make them a forest, and the wild beast of the field shall devour them. The forest signifies the sensual man, which is in absolute fallacies, and in the falsities thence; and the beast of the field signifies falsities thence and evil lusts. For when the church with man is devastated, that is, when the truth of the church is no longer believed, then man becomes sensual, believing nothing but what he can see with his eyes, and touch with his hands, and such a man gives himself up wholly to the love of self and the love of the world, thus to lusts. That the church is here meant by the vine and the fig-tree, is evident from the second verse of the same chapter, where it is said, that they should plead with her mother; for she is "not my wife, neither am I her husband"; and by mother and wife in the Word is signified the church.
[6] In Moses:
"By little and little I will drive out the" nations "lest the land become a solitude, and the wild beast of the field be multiplied against thee" (Arcana Coelestia 9333-9338), namely, that by the nations are signified the evils which man has, also those from inheritance; and that with man they are removed by degrees, since if they were removed instantly before good is formed in him by means of truths, falsities would enter which would destroy him. The wild beasts of the field signify falsities arising from the delights of natural loves.
[7] In the same:
"If ye walk in my statutes, and keep my commandments, and do them, I will give peace on the earth, so that ye shall lie down securely, and none shall make you afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not go through your land. But if ye will not obey me, and do all my precepts, I will send among you the wild beast of the field, which shall bereave you of your children, and destroy your beast, and make you few in number, that your highways may be laid waste" (Leviticus 26:3, 6, 14, 22).
This describes the state of the life of those who have charity, and of those who have not. The life of charity is meant by walking in the statutes, observing the precepts, and doing them, for this is charity; the state of their life is described by peace, by lying down securely, and none making them afraid; by which is signified blessedness of heart and soul, arising from the conjunction of good and truth, whence there is no longer any combat of evil and falsity against them. It is also described by, "I will cause the evil wild beast to cease out of the land, and the sword shall not pass through it," by which is signified that the lusts and falsities arising from the love of self and the world [shall exist no longer]; the evil wild beast signifying the lusts that destroy good affections, and the sword signifying the falsities that destroy truths. That the contrary state is theirs who have not charity, is described by, "if ye will not obey me, and do all my precepts, I will send the wild beast of the field among you, which shall rob you of your children, and destroy your beast, and make you few in number, that your highways may be devastated," by which is signified, that by lusts, and the falsities thence, they shall be deprived of every good and truth. The lusts and the falsities thence which would thus deprive are signified by the wild beast of the field which shall bereave you; the good affections of which they are deprived are signified by the beast which shall be destroyed; and the truths themselves thence are signified by their highways which shall be devastated; ways denoting the truths which lead to good.
[8] In Ezekiel:
"And I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell trustingly in the wilderness, and sleep in the woods. They shall no more be a prey to the nations, and the wild beast of the field shall not devour them; but they shall dwell trustingly, and none shall make them afraid" (34:25, 28).
These words relate to the Lord's coming, and to His kingdom then; what they signify in the internal sense, is evident from the passages just now explained, where many similar words occur. By the evil wild beast in the land are signified lusts; and by the wild beast of the field, falsities.
[9] In Hosea:
"I will meet them as a bear that is bereaved of her whelps, and I will rend the caul of their heart, and I will devour them like a fierce lion; the wild beast of the field shall tear them" (13:8).
The vastation of good by falsity is treated of in this passage. A bear bereaved of her whelps signifies the power of evil from falsity; and a fierce lion, the power of falsity from evil; and the wild beast of the field, lusts and falsities; destruction by these is signified by the wild beasts tearing them; the of truth from good by falsity and evil is signified by rending the caul of their heart.
[10] In Isaiah:
"No lion shall be there, and the ravenous of the wild beasts shall not go up thither" (35:9).
In that chapter the Lord's coming is treated of, and the state of those who are in His kingdom. "No lion shall be there," signifies that there shall be no falsity destroying the truth; "the ravenous of the wild beasts shall not go up thither," signifies that there shall be no lust of destroying; because this [lust] is from hell, it is said, it shall not go up thither.
[11] In Zephaniah:
Jehovah "will stretch out his hand over the north, and destroy Assyria; that the flocks may lie down in the midst of her, every wild beast of the nation; both the cormorant and the bittern shall pass the night in the upper lintels of it. Such is the city that dwelleth carelessly, saying in her heart, I, and none other beside me; how is she become a desolation, a place for the wild beast to lie down in!" (2:13-15).
Man's own intelligence is here treated of, which confirms falsities and evils by reasonings from scientifics, and by applications from the sense of the letter of the Word. By the north is signified the natural and sensual man, also the Scientific which is there; and by Assyria is signified reasoning from it; and by, saying in her heart, "I, and none other beside me," is signified man's own intelligence. From these considerations it is evident what the particulars here mentioned involve in a series, namely, that by, Jehovah "will stretch out his hand over the north, and destroy Assyria," is signified that He will deprive the natural man of such a quality, and the intellectual or reasoning man thence, of all perception of good and understanding of truth. By, "the flocks shall lie down in the midst of her, every wild beast of the nation; both the cormorant and the bittern shall pass the night in the upper lintels of it," is signified, that everywhere therein shall be falsities of evil, and falsities of thought and perception in the knowledges from the Word, the wild beast of the nation denoting the falsity of evil, the cormorant and the bittern, the falsity of thought and perception, and the upper lintels, knowledges from the Word. By, "Such is the city that dwelleth carelessly, saying in her heart, I, and none other beside me," is signified, that such intelligence trusts to itself, and assumes everything from the proprium; a city signifying doctrine from such intelligence. By, "how is she become a desolation, a place for the wild beast to lie down in!" is signified, that nothing of truth remains therein, but that it is full of falsities.
[12] In Ezekiel:
"Speak unto Pharaoh king of Egypt, and to his multitude; Asshur was a cedar in Lebanon, [which] became high above all the trees of the field; but because his height is exalted, and hath shot up his top among the entwistings, therefore strangers shall cut him off, and the violent of the nations shall cast him down. Upon his ruin shall dwell every bird of the heavens, and every wild beast of the field shall be upon his branches" (2831, 8133). That "strangers and the violent of the nations shall cut him off and cast him down," signifies that falsities and the evils thence shall destroy the Rational, strangers denoting falsities, and the violent of the nations the evils thence; whence "every bird of the heavens shall dwell upon his ruin, and every wild beast of the field shall be upon his branches," signifies that then there will be falsities of thought, and evils of affection; for birds signify knowledges (cognitions) both of truth and of falsity; the wild beast of the field signifies evils of the affection thence; and the field signifies the church; for no other falsities and evils are meant but those that exist in the church. (That birds signify thoughts, ideas, and reasonings in both senses, with a variety according to their genera and species, may be seen, n. 776, 778, 866, 988, 993, 3219, 5149, 7441.)
[13] In the same:
"And I will leave thee thrown into the wilderness, thee and all the fish of thy rivers; upon the faces of the field shalt thou fall; thou shalt not be brought together, nor gathered; I have given thee for meat to the wild beast of the field and to the bird of the heaven" (29:5; 32:4).
These things also are said of Pharaoh and of Egypt, by whom is signified the natural man separated from the spiritual, which, when separated, is in absolute falsities and evils, for it is then without the light of heaven, which imparts all intelligence. By being left thrown out into the wilderness, therefore, is signified to be without truths and goods; by the fish of his rivers is signified the sensual Scientific (as may be seen above, n. Psalms 68:31).
[14] In Ezekiel:
"Thou shalt fall upon the mountains of Israel, thou and all thy hands, and the peoples that are with thee; to the flying bird of every wing, and to the wild beast of the field, have I given thee for meat" (39:4).
This is spoken concerning Gog, by whom is signified external worship separate from internal, which in itself is no worship, being the worship of the natural man separate from the spiritual. "Thou shalt fall upon the mountains of Israel," signifies they have nothing of the good of charity, the mountains of Israel signifying the goods of charity, and to fall there signifying to perish. "Thou and all thy hands, and the people that are with thee," signifies, that that worship together with its doctrinals and falsities would perish; "to the flying bird of every wing, and to the wild beast of the field, have I given thee for meat," signifies the extinction of truth and good by falsities of every kind, and by evils; the evils which are signified by the wild beast of the field, are evils of the life, which are lusts arising from the love of self and the world.
[15] In David:
"O God, the nations have come into thine inheritance the temple of thy holiness have they defiled; they have laid Jerusalem in heaps. The dead body of thy servants have they given as meat to the bird of the heavens, the flesh of thy saints to the wild beast of the earth" (79:1, 2).
By the nations here are not meant nations, but evils of life and falsities of doctrine; for by God's inheritance is signified the church, in which the Lord is all good and truth, because [they are] from Him; by polluting the temple of holiness, and laying Jerusalem in heaps, are signified to profane worship, and pervert the doctrine of the church, the temple of holiness signifying worship, because worship takes place therein, and Jerusalem signifying the church as to doctrine, thus also the doctrine of the church. And by giving the dead body of Thy servants as meat to the bird of the heavens, and the flesh of Thy saints to the wild beast of the earth, is signified to destroy all truths by falsities, and goods by evils; the bird of the heavens here also denoting the thoughts of falsity, and the wild beast of the earth denoting the affections of evil thence.
[16] In the same:
Give not the soul of thy turtle-dove unto the wild beast; forget not the life of thine afflicted ones for ever" (Psalms 74:19).
By the turtle-dove is signified spiritual good, thus also those who are in that good; and by the wild beast is signified the falsity of evil lusting to destroy, thus also those who are in the falsity of evil and lust to destroy; hence it is evident what is signified [by], "Give not the soul of thy turtle-dove unto the wild beast." By the afflicted ones are meant those that are infested by falsities, and thence are in anxiety, and wait for deliverance.
[17] In Ezekiel:
The sheep "scattered are without a shepherd, and become meat for every wild beast of the field, and are scattered" (34:5, 8).
By this is signified that the goods of charity have been destroyed by falsities, and altogether consumed by evils of every kind thence. The wild beast of the field denotes evils of the life arising from falsities of doctrine. By sheep, in the Word, are meant those who are in the good of charity; but because the genuine spiritual sense is apart from persons, by sheep are signified the goods of charity; by shepherds are signified those who by truths lead to good, and in the abstract the truths themselves by which good is acquired; therefore to be without a shepherd, signifies to have no truth by which good is acquired, consequently, falsity. By becoming meat is signified to be consumed, the same as by being devoured, when wild beasts are spoken of. By the wild beast of the field evils from falsities are signified.
[18] In Job:
"Blessed is the man whom God chastiseth. In famine he shall redeem thee from death; and in war from the hands of the sword. At devastation and famine thou shalt laugh, and thou shalt not be afraid of the wild beast of the earth" (5:17, 20, 22).
These expressions relate to temptations. "Blessed is the man whom God chasteneth" signifies, he that is tempted. "In famine he shall redeem thee from death," signifies deliverance from evils when he is tempted through a lack of good and the non-perception of it; "in war from the hands of the sword," signifies deliverance from falsities when he is tempted through a lack of truth and the non-understanding of it; war denoting temptation. "At devastation and famine thou shalt laugh," signifies that for him there shall be no lack of good; and "thou shalt not be afraid of the wild beast of the earth," signifies that no falsity shall [infest] him.
[19] In Ezekiel:
"Thus shalt thou say unto them, They who are in the wastes shall die by the sword, and him who is upon the faces of the field I will give to the wild beast to be devoured; and they that are in the forts and in the caves shall die of the pestilence. For I will give the land unto desolation and wasteness" (33:27, 28).
The subjects here treated of are the desolation of all the truth, and the vastation of all the good in the church, since it is also said, I will give the land unto desolation and wasteness; the land signifying the church. "They who are in the wastes shall die by the sword," signifies that those who are in scientifics shall perish by falsities; for the scientifics of the natural man without light from the spiritual are here meant by wastes; "him who is upon the faces of the field I will give to the wild beast to be devoured," signifies that those who are in knowledges from the Word shall perish by the evils of falsity, the faces of the field denoting the things of the church, here knowledges (cognitions) from the Word; the wild beast denoting the evil of falsity. "They that are in the forts and in the caves shall die of the pestilence," signifies that those who have confirmed themselves in falsities and evils from the Word, and also from scientifics, shall utterly perish by evils and falsities; forts denoting confirmations from the Word, caves confirmations from scientifics. That such things are signified by these words, can be seen only from the series in the internal sense, for the subject treated of is, as has been said, the total vastation of the church.
[20] In the same:
"I will send upon you famine and the evil wild beast, and I will make thee bereaved; and pestilence and blood shall pass through thee; especially will I bring the sword upon thee" (7424, 7523, 7872.) By famine is signified the deprivation of the good of love; by the sword, the deprivation of the truth of faith, both by falsity. By the evil wild beast is signified the deprivation of both by the evils of the love of self and of the world; and by the pestilence, the deprivation of spiritual life thence. These are called here the four judgments, because man is judged from them.
[21] From the explanation of these passages and of those which precede, it is evident what is meant by each particular here in the series. By the evil wild beast are meant all destructive beasts, such as lions, bears, tigers, panthers, boars, wolves, dragons, serpents, and many others, which prey upon and rend useful animals, such as lambs, sheep, cows, oxen, and the like. That by such wild beasts, and in general by the evil wild beast, are signified lusts arising from the love of self and of the world, from which are all evils of life and falsities of doctrine, is from correspondence, as is evident from appearances in the spiritual world. There all the lusts of evil and falsity appear as wild beasts of various kinds. Those also from whom such appearances arise resemble wild beasts, for their chief delight is to assault and destroy the good. This delight is an infernal delight, and is inherent in the loves of self and of the world, in which the hells are. From these considerations it is evident whence it is that by the evil wild beast in general are signified evils of life, or lusts and the falsities thence arising from the loves of self and of the world, which vastate all things of the church with man.
[22] So far it has been shown from the Word that wild beasts signify evil lusts and falsities, and specifically the lusts of ravaging and destroying goods and truths by means of falsities, thus the spiritual life of man. Now it shall also be shown that wild beasts in the Word signify also the affections of truth and good, which are opposed to the affections of falsity from evils, which are called lusts. The reason why wild beasts in the Word signify also the affections of truth and good is, because the expression, from which they are named and called in the original tongue, signifies life, for wild beast in that tongue is called chajah, and chajah signifies life, and in the affection of truth and good is the very life of the spiritual man; therefore when the wild beast is mentioned in this good sense in the Word, it is better to be changed and called animal, which signifies a living soul. But when in this sense wild beast (fera) is spoken of, the idea which adheres to the word fera in the Latin tongue must be entirely laid aside, for in that language the idea of wild and ferocious adheres to the word fera, and thus an idea unfavourable and evil. It is different in the Hebrew tongue, in which wild beast signifies life, and in general a living soul or animal; in this sense chajah or wild beast (fera) cannot be called beast (bestia), because everywhere in the Word wild beast (fera) and beast (bestia) are mentioned, and by wild beast (fera) is signified the affection of truth, and by beast (bestia) the affection of good. Because wild beast or chajah in this opposite sense signifies the affection of truth and good, therefore Eve, the wife of Adam, is called Chavah, from that expression; as is evident in Moses:
"And the man called his wife's name Eve (Chavah); because she would be the mother of all chaj, that is, living (Genesis 3:20).
And also the four animals which were cherubim, are called from the same expression, chajah, in the plural; and because to the expression wild beast (fera) in the Latin tongue adheres the idea, of wild and ferocious as has been said, the translators have said animals. That from this word they are called cherubim, which appeared as animals, see Ezekiel 1:5, 13-15, 22; 10:15; and elsewhere.
[23] Similarly, the animals to be eaten, as lambs, sheep, she-goats, rams, kids, he-goats, heifers, oxen, cows, as also animals not to be eaten, are, in common language, called wild beasts (feroe), and yet all animals that are to be eaten signify good affections, for they are mild and useful, consequently, not wild and ferocious.
Thus in Moses:
"This is the wild beast (fera) which ye shall eat of every beast (bestia) among all the wild beasts that go upon four, to distinguish between the wild beast which is eaten, and the wild beast which is not eaten" (Leviticus 11:2, 27, 47).
And in another place:
"He that hunteth a hunting of the wild beast, and of the bird, which is eaten" (Leviticus 17:13).
The animals also that were sacrificed, and have been named above, were termed wild beasts (fera).
Thus in Isaiah:
"And Lebanon is not sufficient to burn, and the wild beast thereof is not sufficient for a burnt offering" (40:16).
And in David:
"I will take no bullock out of thy house, nor he-goats out of thy folds for sacrifice. For every wild beast (fera) of the forest is mine, and the cattle (bestiae) upon the mountains of thousands. I know every bird of the mountains: and the wild beast of my fields is with me. If I were hungry I would not tell thee; for the world is mine, and the fulness thereof. Sacrifice unto God confession" (Psalms 50:9-14).
[24] That wild beast signifies both the affection of truth and good, is further plain from the following passages. In Moses:
"In the seventh year, which is the sabbatical year, thou shalt let the land rest and lie still; that the poor of thy people may eat it, and that the wild beast of the field may eat the remainder of them" (Exodus 23:11).
And in another place:
In the year of the sabbath, "all the produce which is in thy land shall be for meat for thy cattle [bestiae], and for the wild beasts (feroe)" (Leviticus 25:6, 7).
Here by cattle (bestiae) and wild beasts (feroe), are meant lambs, sheep, she-goats, kids, rams, he-goats, heifers, oxen, cows, horses, and asses, but not lions, bears, boars, wolves, and similar rapacious wild beasts; therefore by wild beasts here, are meant domestic wild beasts, which are useful, by which are signified the affections of truth and good.
[25] In David:
"Praise Jehovah from the earth, ye whales, and all deeps; wild beast and all cattle; creeping thing, and winged bird; kings of the earth, and all peoples" (Heaven and Hell 259-261.)
[26] Again:
"O God, thou makest the rain of benevolences to drop down, thou shalt confirm thy labouring inheritance; thy wild beasts shall dwell therein" (Psalms 68:9, 10).
Here also the wild beast or animal means those who are in the affections of truth and good, or in the abstract, those affections themselves; for by the rain of benevolences which God causes to drop down, is signified the Divine truth from the Divine good. By the labouring inheritance which God shall confirm, is signified the church which is in Divine truth as to doctrine and life; the inheritance denoting the church where these are, which is called labouring from an earnest endeavour to do good. That the wild beasts shall dwell therein, namely, in the inheritance or church, signifies the affections of truth and good. That nothing else is meant here by wild beast, is evident, for the rapacious wild beast, that is, the lust of falsity and evil, cannot dwell in the inheritance upon which God causes the rain of benevolences to drop down.
[27] In Hosea:
"And in that day will I make a covenant for them with the wild beast (fera) of the field, and with the bird of the heavens, and with the creeping thing of the ground; and I will break the bow and the sword and the battle out of the earth; and I will make them to lie down safely. And I will betroth myself to thee for ever" (665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632). For Jehovah cannot make a covenant with or be conjoined with the affections of evil and falsity, or with the lusts signified by wild beasts in the former sense, and He cannot in any way make a covenant with the wild beast, bird, and reptile, but with such things as are signified by them. But these things may be seen more fully explained above (n. 357).
[28] In Ezekiel:
"Speak unto Pharaoh king of Egypt; Behold, Asshur, a cedar in Lebanon, beautiful in branch, and a shady wood, and high in stature. The waters made him to grow, whence his height became exalted above all the trees of the field, all the birds of the heavens made their nests in his branches, and under his branches every wild beast of the field brought forth; and in his shade dwelt all great nations; no tree in the garden of God was equal to him in beauty" (745, 776, 866, 988, 991, 3219, 5149, 7441. That to bring forth signifies to multiply truths and goods, and that this is spiritual birth, n. 3860, 3868, 9325. That nations signify those who are in goods, and hence abstractedly goods, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; and above, n. 175, 331. That Pharaoh and Egypt signify the Scientific in both senses, good and evil, may be seen, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391. And that Assyria signifies the Rational in both senses, n. 119, 1186.)
[29] That Egypt signifies scientific truth, and Assyria rational [truth], and that everything rational pertaining to man has its birth by means of scientifics, or that these are subservient to it, as was said above, is evident from these words in Isaiah:
"In that day shall there be a highway out of Egypt into Assyria, that the Assyrian may come into Egypt, and the Egyptian into Assyria, and they shall serve Jehovah, the Egyptians with Assyria. In that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land; whom Jehovah Zebaoth shall bless, saying, Blessed be Egypt my people, Assyria the work of my hands, and Israel mine inheritance" (19:23-25).
Here Egypt signifies the Scientific, Assyria the Rational, and Israel the Spiritual.
[30] From the passages now adduced it is evident what is signified by the bird and the wild beast of the field, in Ezekiel:
"Thus said the Lord Jehovih; Say unto the bird of every wing, and to every wild beast of the field, Assemble yourselves, and come; gather yourselves on every side over my sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and ye shall drink blood even to drunkenness, of my sacrifice which I will sacrifice for you. And ye shall be satisfied upon my table, with horse and chariot, with mighty man and with every man of war. So will I give my glory among the nations" (329).
[31] Sometimes, in the Word, wild beast (fera) and beast (bestia) are mentioned together, sometimes wild beast alone, also beast alone; and sometimes the wild beast of the earth, or the wild beast of the field; and when wild beast and beast are mentioned, then the affection or love of falsity and evil is signified; by the wild beast, the affection or love of falsity; and by beast, the affection or love of evil; or, in the opposite sense, by the wild beast, the affection or love of truth; and by the beast the affection or love of good. But when the wild beast only is mentioned, also when beast only, then by wild beast is meant the affection both of falsity and evil, and in the opposite sense, the affection both of truth and good; but by beast, the affection of evil and of falsity thence, and in the opposite sense, the affection of good and of truth thence. But concerning the signification of beast it will be seen below in its proper place. When, however, the wild beast of the earth is mentioned, the wild beast is meant which devours animals and men; but when the wild beast of the field is mentioned, the wild beast which consumes what is sown is meant; thus the wild beast of the earth signifies those things that destroy the goods of the church; and the wild beast of the field signifies those things that destroy the truths of the church; for by the earth, and also by field, is signified the church; but by the earth is signified the church from the nation and people there, and by the field, the church from what is sown, or from the reception of seeds.
388. And by the wild beasts of the earth, signifies the evils of life, which are lusts and falsities therefrom springing from the love of self and of the world, which devastate all things of the church with man. This is evident from the signification of "wild beasts," as being the lusts and falsities that spring from the love of self and the world; and because these are the evils of life themselves, since an evil life is a life of lusts and falsities, therefore these are here meant by "the wild beasts of the earth;" that this is the signification of "wild beasts" will be seen in what follows. Also from the signification of "the earth," as being the church (of which see above, n. 29, 304); and as "wild beasts" signify the evils of life, and these devastate the church with man, and "the earth" signifies the church, so the "wild beasts of the earth" signify the evils of life which devastate the church with man. It is said the church with man, because the church is in man; for the church is a church from charity and faith, and these are in man; and if these are not in him, the church is not with him. It is believed that the church is where the Word is, and where the Lord is known; but still the church consists of those only who from the heart acknowledge the Divine of the Lord, and who learn truths from the Lord by the Word and do them; others do not constitute the church. That "the wild beasts of the earth" here signify, in particular, the evils of life can be seen from the series of things in the internal sense. It is said that "there was given unto them power over the fourth part of the earth, to kill with sword, with famine, with death, and by the wild beasts of the earth," "sword" signifying falsity destroying truth, "famine," the deprivation of the knowledges of truth and good, "death" the extinction of spiritual life; therefore "the wild beasts of the earth" signify the evils of life, since these rule when spiritual life is extinct, for where there is no spiritual life there life is merely natural, and natural life apart from the spiritual is full of lusts from the love of self and the world, thus is infernal; therefore that life is meant by "the evil wild beast."
[2] Moreover, in respect to the evil life that is signified by "the evil wild beast," such may be the life as well with those who lead a good moral life, if they have no spiritual life; for such do good and speak truth and practice sincerity and justice but only because of reputation, honor, gain, and the laws, thus for the sake of appearance, that they may emulate those who are spiritual, while inwardly they have no will of good and no thought of truth, and laugh at sincerity and justice, unless for the causes mentioned above; consequently they are infernal within. This is also clearly manifest when such persons become spirits, which takes place immediately after death; then the external bonds mentioned above are taken away from them, and they then rush without restraint into evils of every kind. But it is otherwise with those who have led a good moral life from a spiritual origin. (On this subject see further in the work on Heaven and Hell 484, 529-531, 534 and above, n. 182.) This has been said to make known what is meant by an evil life, namely, that it is not the external life that pertains to the body and has reference to the world where men are, which is called the natural world, but is the internal life that pertains to the spirit and has reference to the world where angels are, which is called the spiritual world. For in respect to his body, its gestures and speech, man is in the natural world, but in respect to his spirit, that is, in respect to thought and affection, man is in the spiritual world; in fact, as the bodily sight has extension into the natural world and sweeps about there, so the sight of the spirit, which is thought from affection, has extension into the spiritual world and sweeps about there. That this is so is known to few; and it is therefore supposed that thinking evil and willing evil is of no consequence if only one does not do evil and speak evil; and yet every thought and volition affects the spirit of man and makes up his life after death.
[3] That "evil wild beasts" signify the lusts and the falsities from them springing from the love of self and the world, that devastate all things of the church with man, and in a contrary sense signify also the affections of truth that vivify all things of the church, can be seen from the following passages in the Word. In Jeremiah:
Go ye, gather together every wild beast of the field; come to eat. Many shepherds have destroyed My vineyard; they have trodden down My field, they have made the field of desire a wilderness of solitude (Jeremiah 12:9-10).
This treats of the vastation of the church in respect to its truths and its goods. Vastation is described by "the shepherds have destroyed the vineyard of the Lord," and "have trodden His field under foot;" "shepherds" mean those who teach truths, and by means of them lead to good of life; here those who teach falsities and by means of them lead to evil of life; "vineyard" means the church in respect to truths; and "field" the church in respect to good; its vastation is meant by "have destroyed" and "have trodden down," also by "they have made the field a wilderness of solitude." And as lusts and falsities springing from the love of self and the world devastate it, it is said, "Go ye, gather together every wild beast of the field; come to eat;" "every wild beast of the field" signifying the falsities and lusts springing from those loves, and "to eat" signifying to devastate and consume. "The wild beast of the field" does not mean evidently the wild beast of the field, for it is said "shepherds have destroyed the vineyard and trodden down the field;" and "shepherds" mean shepherds (pastors) of the church, and not shepherds of the flock.
[4] In David:
Why doth the boar out of the forest tread under foot [thy vine], and the wild beast of the fields doth feed on it (Psalms 80:13)?
"Vine" here signifies the same as "vineyard" above, namely, the church in respect to truth, which is called the spiritual church; its vastation by the lusts and falsities of the natural man separated from the spiritual is meant by "the boar out of the forest treadeth it under foot; "the boar out of the forest" signifying the evil lusts of the natural man, and "the wild beast of the field" falsities.
[5] In Hosea:
I will lay waste her vine and her fig-tree; and I will make them a forest, and the wild beast of the field shall eat them (Hosea 2:12).
"Vine" and "fig-tree" signify the church, "vine" the internal church which is of the spiritual man, and "fig-tree" the external church which is of the natural man; the vastation of both is signified by "I will lay them waste, and make them a forest; and the wild beast of the field shall eat them," "a forest" signifying the sensual man who is in mere fallacies and in falsities therefrom, and the "wild beast of the field" signifying falsities therefrom and evil lusts; for when the church with man is laid waste, that is, when the truth of the church is no longer believed, then man becomes sensual, believing nothing but what he can see with his eyes and touch with his hands; and such a man gives himself up wholly to the love of self and the love of the world, thus to lusts. That the church is here meant by "the vine" and "fig-tree" is evident from the second verse of the same chapter, where it is said that they should plead with their mother, "for she is not my wife, and I am not her husband," "mother" and "wife" in the Word signifying the church.
[6] In Moses:
By little and little I will drive out the nations, lest the land become a waste, and the wild beast of the field be multiplied against thee (Arcana Coelestia 9333-9338), namely, that "nations" signify the evils that man has, even those from inheritance; and that these with man are removed "by little and little," since if they were removed suddenly, before good is formed in him by truths, falsities would enter which would destroy him. "The wild beasts of the field" signify the falsities springing from the delights of natural loves.
[7] In the same:
If ye walk in My statutes and keep My commandments and do them, I will give peace in the land, so that ye may lie down securely, and none make afraid; and I will cause the evil wild beast to cease out of the land, and the sword shall not pass through your land. But if ye do not hearken unto Me and do all My commandments, I will send among you the wild beast of the field, which shall bereave you of your children, and cut off your cattle, and make you few in number, that your ways may be laid waste (Leviticus 26:3, 6, 14, 22).
This describes the state of life of those who are in charity, and of those who are not in charity. The life of charity is meant by "walking in the statutes and keeping the commandments and doing them," for this is charity; the state of their life is described by "peace," by "they shall lie down securely, and none make them afraid," which signifies blessedness of heart and soul arising from the conjunction of good and truth, whence there is no longer any combat of evil and falsity against good and truth. It is also described by "I will cause the evil beast to cease out of the land, and the sword shall not pass through it," which signifies that there will no longer be any lusts or falsities springing from the love of self and the world, "the evil wild beast" signifying the lusts that destroy good affections, and "the sword" signifying the falsities that destroy truths. That those who are not in charity are in a contrary state is described by "if ye do not hearken unto Me and do all My commandments, I will send among you the wild beast of the field, which shall bereave you of your children, and cut off your cattle, and make you few in number, that your ways may be laid waste," which signifies that by lusts and falsities from them they shall be deprived of every good and truth. The lusts and falsities therefrom that will deprive are signified by "the wild beasts of the field that shall bereave you of your children;" the good affections of which they will be deprived are signified by "the cattle that shall be destroyed," and the truths themselves therefrom by their "ways" that shall be laid waste, "ways" meaning the truths that lead to good.
[8] In Ezekiel:
Then I will make with them a covenant of peace, and will cause the evil wild beast to cease out of the land, that they may dwell securely in the wilderness, and sleep in the forests. They shall no more be a prey to the nations, and the wild beast of the field shall not devour them; but they shall dwell securely, and none shall make afraid (Ezekiel 34:25, 28).
This treats of the Lord's coming and His kingdom at that time; what is signified in the internal sense, can be seen from the passages just now explained, where many like words occur; the evil wild beast in the land" signifies lusts; and "the wild beast of the field" falsities.
[9] In Hosea:
I will meet them as a bear that is bereaved of her whelps, and I will rend the caul of their heart, and I will devour them like a fierce lion; the wild beast of the field shall cleave them asunder (Hosea 13:8).
This treats of the vastation of good by falsity, "a bear bereaved of her whelps" signifying the power of evil from falsity, and "a fierce lion" the power of falsity from evil, and "the wild beast of the field" lusts and falsities; destruction by these is signified by "the wild beast shall cleave them asunder;" the separation of truth from good by falsity and evil is signified by "rending the caul of their heart."
[10] In Isaiah:
No lion shall be there, and the ravenous of the wild beasts shall not go up thither (Isaiah 35:9).
This chapter treats of the Lord's coming, and the state of those who are in His kingdom. "No lion shall be there" signifies that there shall be no falsity destroying truth; "the ravenous of the wild beasts shall not go up thither" signifies that there shall be no lust of destroying; it is said "shall not go up thither," because this lust is from hell.
[11] In Zephaniah:
Jehovah will stretch out His hand over the north, and will destroy Assyria; that the droves may lie down in the midst of her, every wild beast of the nation; both the pelican and the bittern shall lodge in the chapiters thereof. Such is the city that dwelleth securely, saying in her heart, I, and none other beside me; how is she become a waste, a place for the wild beast to lie down in (Zephaniah 2:13-15).
This treats of self-intelligence, which confirms falsities and evils by reasonings from knowledges, and by applying to them things from the sense of the letter of the Word. "The north" signifies the natural and sensual man, and the knowing [faculty] that belongs to it; and "Assyria" signifies reasoning therefrom; and "saying in her heart, I, and none other beside me" signifies self-intelligence. This makes clear what is involved in these particulars, in series, namely, "Jehovah will stretch out His hand over the north, and will destroy Assyria" signifies that He will deprive such a natural man, and its power to understand and reason thence, of all perception of good and understanding of truth; "the droves shall lie down in the midst of her, every wild beast of the nation; both the pelican, and the bittern, shall lodge in the chapiters thereof" signifies that there shall be falsities of evil, and falsities of thought and perception in the knowledges from the Word everywhere therein, "the wild beast of the nation" meaning the falsity of evil, "pelican and bittern" the falsity of thought and perception, and "chapiters" the knowledges from the Word. "Such is the city that dwelleth securely, saying in her heart, I, and none other beside me" signifies that such intelligence trusts in itself and draws only from self, "city" signifying doctrine from such intelligence; "how is she become a waste, a place for the wild beast to lie down in" signifies that it has nothing of truth in it but is full of falsities.
[12] In Ezekiel:
Speak unto Pharaoh king of Egypt, and to his multitude, Asshur was a cedar in Lebanon, he has become high above all the trees of the field; but because he was lifted up in his height, and hath set his top among the thick boughs, therefore strangers shall cut him off, the violent of the nations, and they shall cast him down. Upon his ruin every fowl of the heavens shall dwell, and every wild beast of the field shall be upon his branches (Arcana Coelestia 2831), n. 2831, 8133).
"Strangers shall cut him off, the violent of the nations, and they shall cast him down" signifies that falsities and evils therefrom shall destroy the rational, "strangers" meaning falsities, and "the violent of the nations" evils therefrom; whence "upon his ruin every fowl of the heavens shall dwell, and every wild beast of the field shall be upon his branches" signifies that then there will be the falsities of thought and the evils of affection;" "fowl" signifying the knowledges both of truth and of falsity, "wild beast" the evils of affection therefrom, and "field" the church, for no other falsities and evils are meant than those that are in the church. (That birds signify thoughts, ideas, and reasonings, in both senses, with a difference according to their genera and species, Arcana Coelestia 776 Arcana Coelestia 776[1-6], 778, 866, 988, 991, 3219, 5149, 7441
[13] In the same:
I will abandon thee in the wilderness, thee and all the fish of thy rivers; upon the faces of the field shalt thou fall; thou shalt not be gathered nor brought together; I have given thee for food to the wild beast of the land and to the fowl of heaven (Ezekiel 29:5; 32:4).
This, too is said of Pharaoh and the Egyptian, who signify the natural man separate from the spiritual, and this, when separated is in mere falsities and evils, for it is then without the light of heaven, which gives all intelligence; therefore "I will abandon thee in the wilderness" signifies to be without truths and goods; "the fish of his rivers" signify the sensual knowing faculty [scientificum sensuale] (See above, n. Psalms 68:30).
[14] In Ezekiel:
Thou shalt fall upon the mountains of Israel, thou and all thy hordes, and the peoples that are with thee; I have given thee for food to the bird of prey, the bird of every wing, and to the wild beast of the field (Ezekiel 39:4).
This is said of Gog, which signifies external worship separated from internal, which in itself is no worship, for it is the worship of the natural man separated from the spiritual. "Thou shalt fall upon the mountains of Israel" signifies that such have nothing of the good of charity, "mountains of Israel" signifying the goods of charity, and "to fall" there signifying to perish; "thou and all thy hordes, and the people that are with thee," signifies that such worship, with its doctrinals and falsities, would perish; "I have given thee for food to the bird of prey, the bird of every wing, and to the wild beast of the field," signifies the extinction of truth and good by falsities of every kind and by evils; the evils that are signified by "the wild beast of the field" are the evils of life, which are the lusts arising from the love of self and the world.
[15] In David:
O God, the nations have come into Thine inheritance; the temple of Thy holiness have they defiled; they have laid Jerusalem in heaps; the dead body of Thy servants have they given for food to the fowl of the heavens, the flesh of Thy saints to the wild beast of the earth (Psalms 79:1-2).
"Nations" here does not mean nations, but the evils of life and the falsities of doctrine; for God's "inheritance" signifies the church wherein the Lord is all the good and all the truth, because these are from Him; "to defile the temple of holiness, and to lay Jerusalem in heaps," signifies to profane worship and to pervert the doctrine of the church, "the temple of holiness" signifying worship, because worship is there, and "Jerusalem" signifying the church in relation to doctrine, thus also the doctrine of the church; "to give the dead body of Thy servants for food to the fowl of the heavens, and the flesh of Thy saints to the wild beast of the earth" signifies to destroy all truths by falsities, and all goods by evils; here, too, "the fowl of the heavens" means thoughts of falsity, and "the wild beast of the earth" the affections of evil therefrom.
[16] In the same:
Give not the soul of Thy turtle dove unto the wild beast; forget not the life of Thy wretched ones perpetually (Psalms 74:19).
"Turtle dove" signifies spiritual good, so, too, those who are in that good; and "the wild beast" signifies the falsity of evil lusting to destroy, so, too, those who are in the falsity of evil and are eager to destroy; this makes clear what "give not the soul of Thy turtle dove unto the wild beast" signifies. "Wretched ones" mean those who are infested by falsities, and are thence in anxiety, and are waiting for deliverance.
[17] In Ezekiel:
The sheep were scattered with no shepherd, and became food for every wild beast of the field, and were scattered (Ezekiel 34:5, 8).
This signifies that the goods of charity have been destroyed by falsities and utterly consumed by evils of every kind therefrom; "the wild beast of the field" meaning the evils of life springing from the falsities of doctrine; "sheep," in the Word, mean those who are in the good of charity; but the genuine spiritual sense is a sense abstracted from persons, consequently "sheep" signify the goods of charity; "shepherds" signify those who by truths lead to good, and in an abstract sense, the truths themselves through which there is good; therefore "without a shepherd" signifies that there is no truth through which there is good, and therefore falsity. "To become food" signifies to be consumed, the same as "to be eaten" when wild beasts are spoken of; "the wild beast of the field" signifying the evils from falsities.
[18] In Job:
Blessed is the man whom God chasteneth. In famine He shall ransom thee from death; and in war from the hands of the sword. At devastation and famine thou shalt laugh, and thou shalt not fear the wild beast of the land (Job 5:17, 20, 22).
This treats of temptations; "Blessed is the man whom God chasteneth" signifies one who is tempted; "In famine he shall ransom thee from death" signifies deliverance from evil when tempted through the lack and non-perception of good; "in war from the hands of the sword" signifies deliverance from falsities when tempted through the lack and non-understanding of truth; "war" meaning temptation; "at devastation and famine thou shalt laugh" signifies that to him there shall be no lack of good; and "thou shalt not fear the wild beast of the earth" signifies that no falsity shall be in him.
[19] In Ezekiel:
Thus shalt thou say unto them, Those who are in the desolate places shall fall by the sword, and him that is upon the faces of the field I will give to the wild beast to be devoured, and they that be in the fortresses and in the caves shall die of the pestilence. For I will make the land a desolation and wasteness (Ezekiel 33:27-28).
This treats of the desolation of all the truth and the vastation of all the good in the church, as is also said, "I will make the land a desolation and wasteness," "land" signifying the church. "Those who are in the desolate places shall fall by the sword" signifies that those who are in knowledges [scientifica] shall perish by falsities, for the knowledges [scientifica] of the natural man without light from the spiritual are here meant by desolate places; "him who is upon the faces of the field I will give to the wild beast to be devoured" signifies that those who are in knowledges from the Word shall perish by the evils of falsity, "the faces of the field" meaning the things of the church, here knowledges from the Word, and the "wild beast" the evil of falsity; "they that are in the fortresses and in the caves shall die of the pestilence" signifies those who by the Word and those who by knowledges [scientifica] have confirmed themselves in falsities and evils, that such shall utterly perish by evils and falsities," "fortresses" meaning confirmations from the Word, and "caves" confirmation from knowledges. That such is the signification of these words, can be seen only from the series in the internal sense, for that sense treats, as has been said, of the total vastation of the church.
[20] In the same:
I will send upon you famine and the evil wild beast, and I 1will make thee bereaved; and pestilence and blood shall pass through thee: especially will I bring the sword upon thee (Arcana Coelestia 7424, 7523, 7872. "Famine" signifies the deprivation of the good of love; "sword" the deprivation of the truth of faith, both through falsity; "the evil wild beast" the deprivation of both by the evils of the love of self and of the world; and "pestilence" the consequent loss of spiritual life. These are called here "the four judgments," because man is judged by them.
[21] From the explanation of these and the preceding passages the meaning of each particular here in the series can be seen. "The evil wild beast" means all ravenous beasts, such as lions, bears, tigers, panthers, wild boars, wolves, dragons, serpents, and many others, which seize and rend asunder good animals, such as lambs, sheep, bullocks, oxen, and the like. That such wild beasts, and in general, "the evil wild beast," signify lusts springing from the love of self and the world, from which are all the evils of life and the falsities of doctrine, is from correspondence, as can be seen from the appearances in the spiritual world. There all lusts of evil and of falsity appear as wild beasts of various kinds; moreover, those from whom such appearances spring are like wild beasts, for their highest delight is to attack and destroy the good. This delight is an infernal delight, and is inherent in the loves of self and of the world, in which the hells are. From this it can be seen why it is that "the evil wild beast" in general signifies the evils of life, or lusts and the falsities therefrom springing from the loves of self and of the world, which lay waste all things of the church with man.
[22] Hitherto it has been shown from the Word that "wild beasts" signify evil lusts and falsities, in particular, the lusts of ravaging and destroying goods and truths, thus the spiritual life of man, by means of falsities. It shall now be shown that "wild beasts" in the Word also signify the affections of truth and good, which are contrary to the affections of falsity from evil, which are called lusts. "Wild beasts" signify also in the Word the affections of truth and good, because the word in the original by which they are designated and called signifies life, for in that language a "wild beast" is called chayah, and chayah means life, and the life itself of the spiritual man is in the affection of truth and good; so when "wild beast" is mentioned in the Word in this good sense, it ought rather to be rendered and called animal, which means a living soul. But when "wild beast" is spoken of in this sense, the idea that adheres to the word fera in the Latin must be entirely laid aside, for in that language an idea of what is fierce and ferocious adheres to the word fera, thus an idea of something bad or evil. It is otherwise in the Hebrew tongue, in which fera means life, and in general, a living soul or animal; in this sense chayah or fera cannot be called "beast" [bestia], since frequently in the Word fera and bestia are mentioned together, when fera signifies the affection of truth, and bestia the affection of good. Because fera or chayah in this contrary sense signifies the affection of truth and good, Eve, the wife of Adam, is called Chavah, from that word, as is evident in Moses:
And the Man called his wife's name Eve [chavah], because she was to be the mother of all chay [that is, living] (Genesis 3:20).
Also "the four animals" that were cherubim, are called from the same word, chayah, in the plural; and because, as was said, the idea of fierce and ferocious adheres to the word fera in the Latin, therefore the translators have used "living creatures" [animalia] for the cherubim which appeared as animals (See Ezekiel 1:5, 13-15, 22; 10:15 elsewhere).
[23] Likewise animals that may be eaten, as lambs, sheep, she-goats; rams, kids, he-goats, heifers, oxen, cows, as also animals that are not to be eaten, are called by the common word wild beasts [ferae], and yet they are mild and useful, consequently not wild or ferocious. Thus in Moses:
This is the wild beast that ye shall eat of all the beasts, among all the wild beasts that go on all four, to distinguish between the wild beast that is eaten and the wild beast that is not eaten (Leviticus 11:2, 27, 47).
And elsewhere:
He that hunteth a hunting of the wild beast or 2of the fowl that is eaten (Leviticus 17:13).
Also the animals that were sacrificed, and that have been named above, were termed wild beasts. Thus in Isaiah:
And Lebanon is not sufficient to burn, and the wild beast thereof is not sufficient for a burnt-offering (Isaiah 40:16).
And in David:
I will take no bullock out of thy house, nor he-goats out of thy folds for sacrifice; for every wild beast of the forest is Mine, and the beasts upon the mountains of thousands. I know every fowl of the mountains and the wild beast of My fields is with Me. If I were hungry I would not tell thee, for the world is Mine and the fullness thereof. Sacrifice unto God confession (Psalms 50:9-12, 14).
[24] That "wild beast" signifies the affection of truth and good can be seen further from the following passages. In Moses:
In the seventh year, which is the sabbatical year, thou shalt let the land rest and shalt abandon it; that the needy of thy people may eat it, and what they leave the wild beast of the field may eat (Exodus 23:11).
And in another place:
In the year of the Sabbath, all the produce that is in thy land shall be for food for thy beast and for the wild beast (Leviticus 25:7).
Here "beast and wild beast" mean lambs, sheep, she-goats, kids, rams, he-goats, bullocks, oxen, cows, horses, and asses, but not lions, bears, boars, wolves, and the like rapacious wild beasts; so here "wild beasts" mean domestic wild beasts which are useful, which signify the affections of truth and good.
[25] In David:
Praise Jehovah from the earth, ye whales and deeps, the wild beast and every beast, the creeping thing and the bird of wing, kings of the earth and all peoples (Heaven and Hell 259-261.)
[26] In the same:
O God, Thou makest the rain of good will to drop down; Thou shalt confirm Thine inheritance when it is weary; Thy wild beasts shall dwell therein (Psalms 68:9-10).
Here too, "wild beast," or "animal," stands for those who are in the affections of truth and good, or in an abstract sense, those affections themselves; for "the rain of good will which God makes to drop down," signifies Divine truth from Divine good; "the inheritance when it is weary which God shall confirm," signifies the church that is in Divine truth in respect to doctrine and life, "inheritance" meaning the church where these are, which is said "to be weary" from the earnest endeavor to do good; "the wild beasts that shall dwell therein," that is, in the inheritance or church, signify the affections of truth and good. That nothing else is here meant by "wild beast," is evident, for no rapacious wild beast, that is, no lust of falsity and evil, can dwell in the inheritance upon which God causes the rain of good will to drop down.
[27] In Hosea:
In that day will I make a covenant for them with the wild beast of the field, and with the fowl of the heavens, and with the creeping thing of the earth; and I will break the bow and the sword and war from the earth; and I will make them to lie down securely. And I will betroth Me to thee 3forever (Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632). For Jehovah cannot "make a covenant" or be conjoined with the affections of evil and falsity, or with the lusts that are signified by "wild beasts" in the sense first given, nor can He make a covenant with the wild beast, the fowl, and the creeping thing generally, but only with such things as are signified by these. But these things may be seen more fully explained above n. 357.
[28] In Ezekiel:
Speak unto Pharaoh king of Egypt, Behold Asshur, a cedar in Lebanon, beautiful in branch, and with shady foliage, and high in stature. The waters made him to grow great, whence his stature became higher than all the trees of the field; in his branches did all the birds of the heavens build their nests, and under his boughs every wild beast of the field brought forth; and in his shade have dwelt all the great nations; no tree in the garden of God was equal to him in beauty (Arcana Coelestia 745, 776, 866, 988, 991, 3219, 5149, 7441; that "to bring forth" signifies to multiply truths and goods, and that this is spiritual birth, n. 3860, 3868, 9325; that "nations" signify those who are in goods, and thence in an abstract sense, goods, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; and above, n. 175, 331; that "Pharaoh" and "Egypt" signify the knowing faculty [scientificum] in both senses, good and evil, see n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391; and that "Asshur" signifies the rational in both senses, n. 119, 1186)
[29] That "Egypt" signifies the true knowing faculty [verum scientificum] and "Assyria" the rational, and that the whole of man's rational has its birth by means of knowledges [scientifica], or that these serve it, as was said above, can be seen from these words in Isaiah:
In that day shall there be a highway out of Egypt into Assyria, that Assyria may come into Egypt, and Egypt into Assyria, and they shall serve [Jehovah], the Egyptians with Assyria. In that day shall Israel be a third to Egypt and to Assyria, a blessing in the midst of the land, whom Jehovah of Hosts shall bless, saying, Blessed be Egypt My people, Assyria the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).
Here "Egypt" signifies the knowing faculty [scientificum], "Assyria" the rational, and "Israel" the spiritual.
[30] From the passages already cited it can be seen what "bird" and "wild beast of the field" signify in Ezekiel:
Thus said the Lord Jehovih, Say to the bird of every wing, and to every wild beast of the field, Assemble yourselves and come; gather yourselves from the circuit to My sacrifice that I do sacrifice for you, a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty and drink the blood of the princes of the earth. And ye shall eat fat to satiety, and drink blood, even to drunkenness, of My sacrifice which I will sacrifice for you. And ye shall be satiated at My table with horse and chariot, with mighty man and with every man of war. So will I give My glory among the nations (329.
[31] Sometimes in the Word, "wild beast" and "beast" are mentioned together, sometimes "wild beast" alone, and "beast" alone; and sometimes "wild beast of the earth" or "wild beast of the field;" and when "wild beast" and "beast" are mentioned together, then the affection or love of falsity and evil is signified, "the wild beast" signifying the affection or love of falsity, and "beast" the affection or love of evil; or in a contrary sense "the wild beast" the affection or love of truth, and "beast" the affection or love of good. But when "wild beast" alone, or "beast" alone is mentioned, then "a wild beast" means the affection of both falsity and evil, and in a contrary sense the affection both of truth and good; while "beast" means the affection of evil and of the falsity therefrom, and in a contrary sense, the affection of good and of the truth therefrom. But what "beast" signifies will be seen below where it is explained. When, however, "the wild beast of the earth" is mentioned, it means a wild beast that devours animals and men; but when "the wild beast of the field" is mentioned, it means a wild beast that eats up the crops; therefore "the wild beast of the earth" signifies such things as destroy the goods of the church, and "the wild beast of the field" such things as destroy the truths of the church; for both "earth" and "field" signify the church, "earth" signifying the church from the nation and people there, and "field" the church from what is sown, or from the reception of seeds.
Footnotes:
1. The photolithograph has "I will make bereaved" as also 816;Arcana Coelestia 5536, 7102; but the Hebrew has "they shall make bereaved." Which we also find in Arcana Coelestia 1460, 9335.
2. The photolithograph has "and," Hebrew "or."
3. The photolithograph has "Me to thee," which is also found in SS 85; LW n. 38; AR 688; TCR 51; Coronis 3; but the Hebrew has "thee to Me," which is also found in AC 329, 650, 701, 946; 2235, 9182, 9857; HH 216; AR 567; Dicta Probantia p. 56).
388. "Et a feris terrae." - Quod significet mala vitae, quae sunt cupiditates et inde falsitates oriundae ab amore sui et mundi, quae vastant omnia ecclesiae apud hominem, constat ex significatione "ferarum", quod sint cupiditates et falsitates oriundae ex amore sui et mundi; et quia illa sunt ipsa mala vitae, nam mala vita est cupiditatum et falsitatum vita, ideo per "feras terrae" hic illa intelliguntur; quod "ferae" significent talia, videbitur in sequentibus: et ex significatione "terrae", quod sit ecclesia (de qua supra, n. 29, 304): et quia per "feras" significantur mala vitae, et haec vastant ecclesiam apud hominem, et per "terram" ecclesia, ideo per "feras terrae" significantur mala vitae quae vastant ecclesiam apud hominem. Dicitur Ecclesia apud hominem, quoniam ecclesia est in homine; ecclesia enim est ecclesia ex charitate et fide, et hae sunt in homine, et si non ibi sunt, non est ecclesia apud illum. Creditur quod ecclesia sit ubi Verbum, et ubi Dominus est notus, sed usque ecclesia non est nisi ex illis qui corde agnoscunt Divinum Domini, et qui discunt vera a Domino per Verbum, et faciunt illa; reliqui non constituunt ecclesiam. Quod per "feras terrae" hic in specie significentur mala vitae, constare potest ex serie rerum in sensu interno: dicitur quod "data sit illis potestas interficiendi super quartam partem terrae gladio, fame, morte et feris terrae"; per "gladium" significatur falsum destruens verum, per "famem" deprivatio cognitionum veri et boni, per "mortem" exstinctio vitae spiritualis, inde per "feras terrae significantur mala vitae, quoniam haec regnant quando vita spiritualis exstincta est; ubi enim non vita spiritualis, ibi est vita mere naturalis, et haec vita absque illa est plena cupiditatibus ex amore sui et mundi, ita infernalis; quare illa vita est quae intelligitur per "feram malam, "
[2] Quod porro vitam malam, quae significatur per "feram malam", attinet; illa aeque datur apud eos qui moralem vitam agunt bonam, si non illis vita spiritualis sit; nam illi bonum agunt, et verum loquuntur, ac sinceritatem et justitiam exercent, sed modo propter famam, honores, lucra et leges, ita propter apparentiam ut aemulentur spirituales; intus autem nihil boni volunt, nec veri cogitant, et ad sinceritatem et justitiam nisi propter illas causas rident, quapropter intus sunt infernales: hoc etiam apud illos manifestatur quando fiunt spiritus, quod fit statim post mortem; tunc cum vincula illa externa, quae memorata sunt, illis auferuntur, ruunt absque freno in mala omnis generis; aliter vero illi qui moralem vitam bonam egerunt ex origine spirituali. (Sed de hac re plura videantur in opere De Caelo et Inferno 484, 529-531, 534; ac supra, n. 182.) Haec dicta sunt ut sciatur quid intelligitur per malam vitam; quod nempe non externa vita, quae est corporis et pro mundo ubi homines, qui mundus naturalis vocatur; sed interna, quae est spiritus (et) quae est pro mundo ubi angeli, qui mundus spiritualis vocatur: homo enim quoad corpus, ejus gestus, et loquelam, est in mundo naturali; at quoad spiritum, nempe quoad cogitationem et affectionem, est in mundo spirituali; quippe sicut visus corporis extensionem habet in mundum naturalem, et ibi circumfertur, ita visus spiritus, qui est cogitatio ex affectione, extensionem habet in mundum spiritualem, et ibi circumfertur. Quod ita sit, pauci sciunt, et inde putant quod cogitare male et velle male nihil faciat, modo non faciat male et loquatur male; sed usque omnis cogitatio et voluntas afficit spiritum hominis, et facit ejus vitam post mortem.
[3] Quod "ferae malae" significent cupiditates et inde falsitates oriundas ex amore sui et mundi, quae vastant omnia ecclesiae apud hominem, et quoque (quod "ferae") in opposito sensu affectiones veri quae vivificant omnia ecclesiae, constare potest a sequentibus his locis in Verbo:
Apud Jeremiam,
"Ite, congregate omnem feram agri, venite ad comedendum; pastores multi perdiderunt vineam meam, conculcarunt agrum meum, redegerunt agrum desiderii (mei) in desertum solitudinis" (12:9, 10):
agitur hic de vastatione ecclesiae quoad ejus vera et quoad ejus bona; vastatio describitur per quod "pastores perdiderint vineam" Domini, et "conculcaverint agrum" Ipsius; per "pastores" intelliguntur qui docent vera et per illa ducunt ad bonum vitae, hic qui docent falsa et per illa ducunt ad malum vitae; per "vineam" intelligitur ecclesia quoad vera, et per "agrum" ecclesia quoad bonum; vastatio ejus intelligitur per quod "perdiderint" et "conculcaverint", tum per quod "redegerint agrum in desertum solitudinis": et quia cupiditates et falsitates oriundae ex amore sui et mundi vastant eam, dicitur, "Ite, congregate omnem feram agri, venite ad comedendum"; "omnis fera agri" significat falsitates et cupiditates inde oriundas, et "comedere" significat vastare et consumere: quod per "feram agri" non intelligatur fera agri patet, nam dicitur quod "pastores perdiderint vineam, et conculcaverint agrum", et per "pastores" intelliguntur pastores ecclesiae, et non pastores gregis.
[4] Apud Davidem,
"Quare conculcat" vitem tuam "aper 1
e silva, et fera agrorum depascit illam" (Psalms 80:14 [B.A. 13]):
per "vitem" hic simile significatur quod per "vineam" supra, nempe ecclesia quoad verum, quae vocatur ecclesia spiritualis: vastatio ejus per cupiditates et per falsitates naturalis hominis separati a spirituali intelligitur per quod "aper e silva conculcet illam"; "aper e silva" significat cupiditates malas naturalis hominis, et "fera agrorum" falsitates.
[5] Apud Hoscheam,
"Devastabo vitem ejus et ficum ejus, ... et ponam ea in silvam, et comedet illa fera agri" (2:12):
per "vitem et ficum" significatur ecclesia, per "vitem" ecclesia interna quae est spiritualis hominis, et per "ficum" ecclesia externa quae est naturalis hominis; vastatio utriusque significatur per "Devastabo illas et ponam illas in silvam, et comedet illas fera agri"; "silva" significat sensualem hominem qui in meris fallaciis et inde falsis est, et "fera agri" significat falsitates inde et cupiditates malas: cum enim vastatur ecclesia apud hominem, hoc est, cum non amplius creditur verum ecclesiae, tunc fit homo sensualis, qui non credit alia quam quae oculis videt et manibus tangit, et talis homo se dat totum amori sui et amori mundi, ita cupiditatibus. Quod ecclesia ibi per "vitem" et per "ficum" intelligatur, patet ex versu secundo istius capitis, ubi dicitur quod contenderent cum matre sua, "quoniam illa non uxor mea, et Ego non maritus ejus"; et per "matrem" et "uxorem" in Verbo significatur ecclesia.
[6] Apud Mosen,
"Paullatim expellam" gentes, "ne fiat terra solitudo, et multiplicetur contra te fera agri" (Exod. 23 [30,] 29; Deuteronomius 7:22):
quid haec significant, videatur in Arcanis Caelestibus (n. 9333-9338); quod nempe per "gentes" significentur mala quae homini, etiam ex hereditario; et quod illa paullatim apud hominem removeantur, quoniam si festino, antequam bonum per vera formatum est apud illum, intrarent falsitates quae destruerent: "ferae agri" significant falsitates ex jucundis amorum naturalium oriundas.
[7] Apud eundem,
"Si in statutis meis ambulaveritis, et praecepta mea observaveritis, et feceritis ea, ... dabo pacem in terra, ita ut secure cubetis, et non perterrefaciens; et cessare faciam feram malam e terra, et gladius non transibit per terram vestram:... si Vero non obediveritis Mihi et feceritis omnia praecepta mea, ... mittam in vos feram agri, quae orbabit vos, et exscindet bestiam vestram, imminuetque vos, ut vastentur viae vestrae" (Leviticus 26:3, 6, 14, 22):
describitur hic status vitae eorum qui in charitate et qui non in charitate: vita charitatis intelligitur per "ambulare in statutis, observare praecepta et facere illa", hoc enim est charitas; status vitae eorum describitur per "pacem", per quod "secure cubent, et non perterrefaciens", per quae significatur beatum cordis et animae oriundum ex conjunctione boni et veri, unde non pugna mali et falsi amplius contra illa; tum describitur per "cessare faciam feram malam e terra, et gladius non transibit per illam", per quae significatur quod non amplius cupiditates et falsitates oriundae ex amore sui et mundi; "fera mala" significat cupiditates quae destruunt affectiones bonas, et "gladius" significat falsitates quae destruunt veritates: quod contrarius status sit illis qui non in charitate sunt, describitur per "si non obediveritis Mihi et feceritis omnia praecepta mea, mittam in vos feram agri, quae orbabit vos, et exscindet bestiam vestram, imminuetque vos, ut vastentur viae vestrae", per quae significatur quod per cupiditates et inde falsitates depriventur omni bono et vero; cupiditates et inde falsitates quae deprivaturae sunt, significantur per "feram agri quae orbabit vos", affectiones bonae quibus deprivabuntur 2
significantur per "bestiam quae exscindetur", et ipsa vera inde per quod "vastabuntur viae eorum" ("viae" sunt vera quae ducunt ad bonum).
[8] Apud Ezechielem,
"Tunc excidam iis foedus pacis, et cessare faciam feram malam e terra, ut habitent in deserto confidenter, et dormiant in silvis;... non erunt amplius praeda gentibus, et fera agri non devorabit illos, sed habitabunt confidenter et non terrefaciens" (34:25, 28):
haec de adventu Domini et de regno Ipsius tunc; quid haec in sensu interno significant, constare potest ex nunc supra explicatis, quia plura hic similia sunt; per "feram malam in terra" significantur cupiditates, et per "feram agri" falsitates.
[9] Apud Hoscheam,
"Occurram illis sicut ursus orbatus, et discindam clausuram cordis eorum, et comedam eos sicut immanis leo, fera agri diffindet eos" (13:8):
agitur hic de vastatione boni per falsum: "ursus orbatus" significat potentiam mali ex falso, et "immanis leo" potentiam falsi ex malo, et "fera agri" cupiditates et falsitates; quae quod perdent eos, significatur per quod "fera illa diffindet eos"; separatio veri a bono per falsum et malum, significatur per "discindere clausuram cordis eorum."
[10] Apud Esaiam,
"Non erit ibi leo, et rapax ferarum non ascendet illuc" (35:9):
agitur in eo capite de adventu Domini, et de statu eorum qui in regno Ipsius: quod "non erit ibi leo", significat quod non falsum destruens verum; quod "non rapax ferarum ascendet illuc", significat quod nulla cupiditas destruendi; haec quia est ex inferno, dicitur "non ascendet illuc."
[11] Apud Zephaniam,
"Extendet" Jehovah "manum suam super septentrionem, et perdet Aschurem ut requiescant in medio ejus greges, omnis fera gentis, tam platea quam anataria in malogranatis ejus pernoctent;... talis... habitans secure; dicendo in corde suo, Ego et praeter me non amplius; quomodo facta est in vastitatem, cubile ferae" (2 [13,] 14, 15):
agitur ibi de intelligentia propria, quae falsa et mala confirmat per ratiocinationes ex scientificis, et per applicationes ex sensu litterae Verbi: per "septentrionem" significatur naturalis et sensualis homo ac scientificum quod ibi est, et per "Aschurem" significatur ratiocinatio ex illo; et per quod "in corde suo dicat, Ego et praeter me non amplius", significatur intelligentia propria: ex his patet quid singula ibi in serie involvunt, nempe quod per "extendet Jehovah manum suam super septentrionem et perdet Aschurem", significetur quod deprivaturus omni perceptione boni et intellectu veri naturalem hominem talem et intellectualem seu ratiocinantem inde; per quod "requiescent in medio ejus greges, omnis fera gentis, tam platea quam anataria in malogranatis ejus pernoctent", significatur quod ubique ibi erunt falsa mali, et in cognitionibus ex Verbo falSa cogitationis et perceptionis; "fera gentis" est falsum mali, "platea et anataria" est falsum cogitationis et perceptionis, et "malogranata" sunt cognitiones ex Verbo: per quod "talis urbs habitet secure, dicendo in corde suo, Ego et praeter me non amplius", significatur quod talis intelligentia sibi fidat, et ex proprio desumat; "urbs" significat doctrinam ex tali intelligentia: per "quomodo facta est in vastitatem, cubile ferae", significatur quod ibi nihil veri, sed plenum falsis.
[12] Apud Ezechielem,
"Dic ad Pharaonem regem Aegypti, et ad multitudinem ejus, ... Aschur cedrus in Libano alta facta est prae omnibus arboribus agri:... sed quoniam elatus est altitudine, et dedit fastigium suum inter implexa, ... ideo exscindent eum alieni, violenti gentium, et dejicient eum;... super ruina ejus habitabunt omnis avis caelorum, et super ramis ejus erunt omnis fera agri" (31:1-3, 5, 10, 12, 13):
per haec significantur similia quae nunc supra; per "Pharaonem regem Aegypti simile quod supra per "septentrionem", nempe naturalis homo et scientificum quod ibi est; per "Aschurem" ratiocinatio ex illo; et per quod "elatus sit ex altitudine, et dederit fastigium inter implexa", significatur gloriatio ex intelligentia inde, ita ex intelligentia propria. Ex communi hac notione de contento, videri potest quid singula ibi involvunt, nempe quod "Dic ad Pharaonem regem Aegypti, et ad multitudinem ejus", significet de naturali homine et de scientificis ibi; "Pharao rex Aegypti" est naturalis homo, ac "multitudo ejus" est scientificum ibi: quod " (Aschur) cedrus in Libano alta facta sit prae omnibus arboribus agri, significat rationale per scientifica crescens; "Aschur" est rationale, et "cedrus" est intellectuale, "alta fieri prae omnibus arboribus agri significat ex cognitionibus veri et boni immensum crescens: "sed quoniam elatus est altitudine, et dederit fastigium inter implexa", significat quia gloriatus est ex intelligentia, et ex scientia quae est naturalis hominis, quae gloriatio, quae est elatio animi ex amore sui, est ex proprio, effert enim se naturalis homo separatus a spirituali, quia separatus a spirituali in proprio est, et sibi tribuit omnia et nihil Deo; "dare fastigium" est se efferre, et "implexa" sunt scientifica quae naturalis hominis (videatur n. 2831, 8133): quod "exscindent eum alieni et violenti gentium, et dejicient eum", significat quod falsa et mala inde destruent rationale; "alieni" sunt falsa, et "violenti gentium" sunt mala inde: "unde super ruina ejus habitabunt omnis avis caelorum, et super ramis ejus erunt omnis fera agri", significat quod tunc erunt falsa cogitationis et mala affectionis; "aves" enim significant cognitiones tam veri quam falsi, "fera" significat mala affectionis inde, et "ager" significat ecclesiam, nam non alia falsa et mala intelliguntur quam quae sunt in ecclesia.
(Quod "aves" significent cogitationes, ideas et ratiocinia in utroque sensu cum varietate secundum earum genera et species, videatur n. 776, 778, 866, 988, 3
[13] Apud eundem,
"Derelinquam te in deserto, te et omnem piscem fluviorum tuorum, super facies agri cades, non 4
colligeris neque congregaberis; ferae terrae et avi caeli dedi te in cibum" (29:5; 32:4):
haec etiam dicta sunt de Pharaone et Aegyptio, per quos significatur naturalis homo separatus a spirituali, qui cum separatus in meris falsis et malis est, est enim tunc absque luce caeli, quae dat omnem intelligentiam: quare per "Derelinquam te in deserto" significatur absque veris et bonis; per "piscem fluviorum ejus" significatur scientificum sensuale (videatur supra, n. 342 (b, c)); per "super facies agri cades" significatur quod periturum ei omne ecclesiae; per "non 5
colligeris nec congregaberis" significatur quod non videbitur bonum et verum, spiritualis enim homo videt illa in naturali, ille enim colligit et congregat scientifica et concludit; per quod "ferae terrae et avi caeli dedi te in cibum" significatur hic ut supra quod periturum per falsa cogitationis et inde mala affectionis. Quoniam naturalis homo separatus a spirituali fertur in falsa omnis generis et nocet, ideo dicitur Aegyptus
Fera arundinis (Psalms 68:31 [B.A. 30, in margine)).
[14] Apud Ezechielem,
"Super montibus Israelis cades, tu et omnes alae tuae, et populi qui tecum; avi volucris omnis alae, et ferae agri dedi te in cibum" (39:4):
haec de Gogo, per quem significatur cultus externus separatus ab interno, qui in se est nullus cultus, nam est cultus naturalis hominis separati a spirituali; "super montibus Israelis cades" significat quod illis non aliquid 6
boni charitatis; "montes Israelis" significant bona charitatis, et "cadere ibi" significat perire; "tu et omnes alae tuae, et populus qui tecum", significant quod cultus ille cum suis doctrinalibus et falsis periturus sit: "avi volucris omnis alae, et ferae agri dedi te in cibum", significat exstinctionem veri et boni per falsa omnis generis et per mala; mala quae significantur per "feram agri" sunt mala vitae, quae sunt cupiditates oriundae ex amore sui et mundi.
[15] Apud Davidem,
"Deus, venerunt gentes in hereditatem tuam, polluerunt templum sanctitatis tuae, posuerunt Hierosolymam in acervos; dederunt cadaver servorum tuorum cibum avi caelorum, carnem sanctorum tuorum ferae terrae" (Psalms 79:1, 2):
per "gentes" hic non intelliguntur gentes sed mala vitae et falsa doctrinae, nam per "hereditatem Dei" significatur ecclesia in qua Dominus est omne bonum et verum, quia ab Ipso; per "polluere templum sanctitatis et ponere Hierosolymam in acervos", significatur profanare cultum et pervertere doctrinam ecclesiae; "templum sanctitatis" significat cultum quia ibi cultus, et "Hierosolyma" significat ecclesiam quoad doctrinam, ita quoque doctrinam ecclesiae: et per "dare cadaver servorum tuorum cibum avi caelorum, et carnem sanctorum tuorum ferae terrae", significatur destruere omnia vera per falsa et bona per mala; "avis caelorum" hic quoque sunt cogitationes falsi, et "fera terrae" sunt affectiones mali inde.
[16] Apud eundem,
"Ne des ferae animam turturis tui; vitae miserorum tuorum ne obliviscaris in perpetuum" (Psalms 74:19):
per "turturem" significatur bonum spirituale, ita quoque illi qui in eo bono sunt, et per "feram" significatur falsum mali cupiens destruere, ita quoque illi qui in falso mali sunt et cupiunt destruere; inde patet quid significatur (per) "Ne des ferae animam turturis tui"; per "miseros" intelliguntur qui infestantur a falsis, et inde in anxietate sunt et exspectant liberationem.
[17] Apud Ezechielem,
Oves "dispersae sunt sine pastore, et factae sunt in cibum omni ferae agri, ac dispersae sunt" (34:5, 8):
per haec significatur quod bona charitatis per falsa destructa sint, et prorsus consumpta per omnis generis mala inde; "fera agri" sunt mala vitae oriunda ex falsis doctrinae; per "oves" in Verbo intelliguntur qui in bono charitatis sunt, sed quia genuinus sensus spiritualis est abstractus a personis, per "oves" significantur bona charitatis; per "pastores" significantur qui per vera ducunt ad bonum, et abstracte ipsa vera per quae bonum, ideo "sine pastore" significat non verum per quod bonum, ita falsum; per "fieri in cibum" significatur consumi, similiter ac per "comedi" cum de feris; per "feram agri" significantur mala ex falsis.
[18] Apud Hiobum,
"Beatus homo quem castigat Deus in fame redimet te a morte, et in bello a manibus gladii, ... vastitatem et famem ridebis, et a fera terrae non timebis" (5:17, 20, 22):
haec de tentationibus; "beatus homo quem castigat Deus" significat qui tentatur; "in fame redimet te a morte" significat liberationem a malis cum tentatur per defectum et non perceptionem boni; "in bello a manibus gladii" significat liberationem a falsis cum tentatur per defectum et non intellectum veri ("bellum" est tentatio); "vastitatem et famem ridebis" significat quod non ei defectus boni; "et a fera terrae non timebis" significat quod ei non falsum.
[19] Apud Ezechielem,
"Sic dices ad eos, ... qui in vastitatibus gladio morientur, et qui super faciebus agri ferae dabo eum ad devorandum; et qui in munitionibus et cavernis peste morientur; dabo enim terram desolationem et vastitatem" (33:27, 28):
agitur hic de desolatione omnis veri et de vastatione omnis boni in ecclesia, ut quoque dicitur, "Dabo terram in desolationem et vastitatem"; "terra" significat ecclesiam: "qui in vastitatibus gladio morientur" significat quod qui in scientificis perituri sint per falsa, scientifica enim naturalis hominis absque luce ex spirituali intelliguntur hic per "vastitates": "qui super faciebus agri ferae dabo eum ad devorandum" significat quod qui in cognitionibus ex Verbo perituri sint per mala falsi; "facies agri" sunt illa quae ecclesiae, hic cognitiones ex Verbo, "fera" est malum falsi: "qui in munitionibus et cavernis peste morientur" significat qui se confirmaverunt in falsis et malis ex Verbo, et qui ex scientificis, quod prorsus ex malis et falsis perituri sint; "munitiones" sunt confirmationes ex Verbo, "cavernae" sunt confirmationes ex scientificis: quod haec significentur per illa verba, non videri potest nisi ex serie in sensu interno, agitur enim, ut dictum est, de totali vastatione ecclesiae.
[20] Apud eundem,
"Mittam super vos famem et feram malam, et orbam 7
faciam te, et pestis et sanguis transibit per te, imprimis gladium adducam super te" (5:17):
apud eundem,
"Quando misero in" terram "famem, et exscindam (ex ea) hominem et bestiam;... quando feram malam transire fecero per terram, et orbaverit illam, ut fiat desolatio, ita ut non transiens propter feram;... et quando adduxero gladium, ... et misero pestem:... ita quando quatuor judicia mea mala, gladium, famem, feram malam et pestem, misero super Hierosolymam, ad exscindendum ex ea hominem et bestiam" (14:13, 15, 17, 19, 21):
in sensu interno per "exscindere hominem et bestiam" significatur deprivare omni affectione boni et veri tam interna seu spirituali quam externa seu naturali; (quod hoc per "hominem et bestiam" in Verbo significetur, videatur n. 7424, 7523, 7872); per "famem" significatur deprivatio boni amoris, per "gladium" deprivatio veri fidei, utrumque per falsum; per "feram malam" deprivatio utriusque per mala amoris sui et mundi; et per "pestem" deprivatio vitae spiritualis inde: haec vocantur ibi "quatuor judicia, quia homo judicatur ex illis.
[21] Ex horum et antecedentium explicatione constare potest quid per singula ibi in serie intelligitur. Per "feram malam" intelliguntur omnes bestiae noxiae, quae rapiunt, discindunt animalia bona, sicut agnos, oves, juvencos, boves et cetera; quae sunt leones, ursi, tigrides, pantheri, apri, lupi, dracones, serpentes et plures. Quod per illas feras, et in genere per "feram malam" significantur cupiditates oriundae ex amore sui et mundi, ex quibus omnia mala vitae et falsa doctrinae, est ex correspondentia, ut constare potest ex apparentiis in mundo spirituali: ibi omnes cupiditates mali et falsi apparent sicut ferae varii generis; sunt etiam illi, ex quibus talia apparent, similes feris, summum enim eorum jucundum est bonos aggredi et perdere; hoc jucundum est jucundum infernale, ac inest amoribus sui et mundi, in quibus sunt inferna. Ex his constare potest unde est quod per "feram malam" in genere significentur mala vitae, seu cupiditates et inde falsitates oriundae ex amoribus sui et mundi, quae vastant omnia ecclesiae apud hominem.
[22] Hactenus ex Verbo ostensum est quod "ferae" significent cupiditates malas ac falsitates, in specie cupiditates perdendi et destruendi bona et vera per falsa, ita vitam spiritualem hominis; nunc etiam ostendetur quod "ferae" etiam in Verbo significent affectiones veri et boni, quae sunt oppositae affectionibus falsi ex malo, quae cupiditates vocantur. Causa quod "ferae" in Verbo etiam affectiones veri et boni significent, est quia vox ex qua denominantur et vocantur, in lingua originali significat vitam, "fera" enim in illa lingua vocatur chajah, et chajah significat vita in, ac in affectione veri et boni est ipsa vita spiritualis homini; quapropter dum "fera" in bono hoc sensu nominatur in Verbo, potius vertendum et dicendum est animal, quod significat animam viventem: at cum in hoc sensu dicitur "fera", tunc omnino exuenda est idea quae adhaeret voci ferae in lingua Latina, nam voci ferae in hac lingua adhaeret idea feri et ferocis, ita idea sinistra et mala; aliter in lingua Hebraea, ubi "fera" significat vitam, et in genere animam viventem seu animal. In hoc sensu "chajah" seu "fera" non vocari potest bestia, quoniam passim in Verbo dicitur "fera et bestia", et per "feram" ibi significatur affectio veri et per "bestiam" affectio boni. Quia "fera" seu "chajah" in opposito hoc sensu significat affectionem veri et boni, ideo Evah uxor Adami vocatur "Chavah" ex illa voce, ut patet apud Mosen,
"Et vocavit Homo nomen uxoris suae Chavah, quia illa futura esset mater omnis chaj", hoc est, Viventis (Genesis 3:20):
et quoque "quatuor animalia", quae fuerunt cherubi, dicuntur ex eadem voce "chajah" in plurali; et quia voci "ferae" in Latino sermone adhaeret idea feri et ferocis, ut dictum est, ideo interpretes dixerunt "animalia"; quod ex illa voce cherubi, qui apparuerunt sicut animalia dicantur, videatur apud Ezechielem (cap. 1 vers. 5, 13, 14, 15, 22; 10:15; 10:15; et alibi).
[23] Similiter animalia quae comedenda sunt, sicut agni, oves, caprae, arietes, haedi, hirci, juvenci, boves, vaccae, ut quoque animalia quae non comedenda, communi voce dicuntur ferae; et tamen omnia animalia quae comedenda significant affectiones bonas, sunt enim mitia et utilia, proinde non fera et ferocia: ita apud Mosen,
"Haec fera quam comedetis de omni bestia inter omnes feras incedentes super quatuor, ... ad distinguendum... inter feram quae comeditur et inter feram quae non comeditur" (Leviticus 11:2, 27, 47);
et alibi,
"Qui venatur venationem ferae 8
aut avis, quae comeditur" (Leviticus 17:13).
Etiam animalia quae sacrificabantur, quae fuerunt supra memorata, dicuntur ferae:
Ut apud Esaiam,
"Libanus non sufficit ad incendendum, et fera ejus non sufficit in holocaustum" (40:16):
et apud Davidem,
"Non sumam e domo tua juvencum, e caulis tuis hircos" in sacrificium", quia Mihi omnis fera silvae, bestiae in montibus millium: novi omnem avem montium, et fera agrorum meorum Mecum; si esurirem non dicerem tibi, quia Mihi orbis et plenitudo ejus;... sacrifica Deo confessionem" (Psalms 50:9-14).
[24] Quod "fera" significet affectionem veri et boni, constare ulterius potest ex sequentibus his locis:
Apud Mosen,
"Septimo anno", qui est annus sabbatharius, "intermittes" terram" et relinques eam, ut comedant eam pauperes populi tui, et residuum eorum comedat fera agri" (Exodus 23:11):
et alibi,
In anno sabbathi, "erit omnis proventus, qui in terra tua, bestiae tuae et ferae ad comedendum" (Leviticus 25:7)
per "bestias et feras" ibi intelliguntur agni, oves, caprae, haedi, arietes, hirci, juvenci, boves, vaccae, equi et asini; non autem leones, ursi, apri, lupi et similes ferae rapaces; quare per "feras" ibi intelliguntur ferae domesticae, quae utiles, per quas significantur affectiones veri et boni.
[25] Apud Davidem,
"Laudate Jehovam e terra, balaenae et abyssi, ... fera et omnis bestia, reptile et avis alae, reges terrae et omnes populi" (Psalms 148:7, 10, 11):
per haec significantur omnis generis bona et vera quae apud hominem, ex quibus homo colit Deum; et quia homo colit Deum ex illis, et illa non sunt hominis sed Domini apud illum, ideo intelligendum est quod illa colant Deum; nemo enim rite colere potest Deum a se, sed a Deo, hoc est, a bonis et veris quae sunt Dei apud illum: quod nemo possit nominare Jesum a se, sed ab Ipso, notum est aliquibus in ecclesia, et notissimum in caelo. Per "laudare Jehovam" significatur colere Ipsum; per "balaenas et abyssos" significantur scientifica et cognitiones in communi seu in omni complexu; per "feram et omnem bestiam" significantur affectiones veri et boni; per "reptile et avem omnis alae" significatur jucundum boni et veri naturalis et spiritualis hominis: ideo etiam dicitur, "Laudate Jehovam, reges terrae et omnes populi", per quos significantur vera boni omnis generis: quod talia significentur per illa verba, patet ex significatione eorum in sensu interno, et ex Verbo in caelo, ubi id est spirituale quia pro angelis qui spirituales. (Quod etiam Verbum in Caelis sit, et id secundum sensum internum, videatur in opere De Caelo et Inferno 250-261.)
[26] Apud eundem,
"Pluviam benevolentiarnm stillare facis, Deus, hereditatem tuam laborantem confirmabis; fera tua habitabunt in ea" (Psalms 68:10, 11 [B.A. 9, [10]):
hic quoque "fera" seu "animal" pro illis qui in affectionibus veri et boni sunt, seu abstracte ipsae illae affectiones; nam per "pluviam benevolentiarum" quam stillare facit Deus, significatur Divinum Verum ex Divino Bono: per "hereditatem laborantem" quam confirmabit Deus, significatur ecclesia quae in Divino Vero est quoad doctrinam et quoad vitam; "hereditas" est ecclesia ubi illa, quae "laborans" dicitur ex studio faciendi bonum: quod "ferae" habitabunt in illa, nempe in hereditate seu ecclesia, significat quod affectiones veri et boni; quod non aliud per "feram" hic intelligatur, patet, non enim potest fera rapax, hoc est, cupiditas falsi et mali, habitare in hereditate in quam Deus pluviam benevolentiarum stillare facit.
[27] Apud Hoscheam,
In die illo feriam illis foedus cum fera agri et cum ave caelorum, et reptili terrae; et arcum et gladium et bellum frangam de terra, et, cubare faciam eos secure, et desponsabo 9
Me tibi in aeternum (2:18, 19):
haec dicta sunt de nova ecclesia a Domino; et per "feram agri, avem caelorum et reptile terrae" simile significatur quod per illa supra apud Davidem (Psalms 148:7, 10, 11), quae explicata sunt: per "foedus" significatur conjunctio, ita per "foedus ferire" significatur conjungi (videatur n. AC 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632); non enim potest Jehovah foedus ferire seu conjungi cum affectionibus mali et falsi seu cum cupiditatibus quae significantur per "feras" in priori sensu, ac in genere non potest ferire foedus cum fera, ave et reptili, sed cum talibus quae significantur per illa; sed videantur haec plenius explicata supra (n. 357(d)).
[28] Apud Ezechielem,
"Dic ad Pharaonem regem Aegypti;... Ecce Aschur cedrus in Libano, pulchra ramo, et silva umbrosa, et alta altitudine;... aquae crescere fecerunt eam;... unde facta est altitudo ejus prae omnibus arboribus agri, ... in ramis ejus nidificarunt omnes aves caelorum, et sub ramis pepererunt omnis fera agri; et in umbra ejus habitarunt omnes gentes magnae:... omnis arbor in horto Dei non par fuit illi in pulchritudine" (31:2-9):
per "Pharaonem" et "Aegyptum" hic significatur scientificum quod naturalis hominis, et per "Aschurem" rationale cui scientificum inservit; hujus crescentia per vera scientifica et cognitiones describitur per "cedrum in Libano", per quam etiam rationale significatur: per "aquas" quae crescere illam fecerunt significantur vera; et per "ramos" significatur extensio, qualis est cogitationis rationalis hominis: inde constare potest quid significatur per quod "in ramis ejus nidificaverint omnes aves caelorum, sub ramis ejus pepererint omnis fera agri, et in umbra ejus habitaverint omnes gentes magnae", quod nempe vera rationalia et spiritualia omnis generis, affectiones veri, et bona; per "aves" enim "caelorum" significantur vera rationalia et spiritualia omnis generis; per "feram" affectiones veri, per "parere" significatur multiplicare, ex affectionibus enim veri fit omnis partus spiritualis seu multiplicatio, et per "gentes magnas" significantur bona.
(Quod "aves" significent cogitationes, rationalia, intellectualia et spiritualia, ita vera, nam omnia cogitationis sunt vel vera vel falsa, videatur n. 745, 776, 866, 988, 10
quod parere "significet multiplicare vera et bona, at quod id sit partus spiritualis, n. 3860, 3868, 9325; quod "gentes" significent illos qui in bonis, et inde abstracte bona, n. 1059, 1159, 1258, 1260, 1416, 1849, 6005; et supra, n. 175(a), 331:
quod "Pharao" et Aegyptus "significent scientificum in utroque sensu, bono et malo, videatur n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391: et quod "Aschur", significet rationale in utroque sensu, n. 119, 1186.)
[29] Quod "Aegyptus" significet verum scientificum, et "Aschur" rationale, et quod omne rationale hominis nascatur per scientifica, seu quod haec inserviant illi, ut supra dictum est, constare potest ex his apud Esaiam,
"In die illo erit semita ex Aegypto in Aschurem, ut veniat Aschur in Aegyptum, et Aegyptus in Aschurem, serviantque" Jehovae "Aegyptii cum Aschure: in die illo erit Israel trina Aegypto et Aschuri, benedictio in medio terrae; cui benedicet Jehovah Zebaoth dicendo, Benedictus populus meus Aegyptus, opus manuum mearum Aschur, et hereditas mea Israel" (19:23-25):
ibi "Aegyptus" significat scientificum, "Aschur" rationale, et "Israel" spirituale.
[30] Ex his nunc allatis constare potest quid significatur per "avem" et per "feram agri" apud Ezechielem,
"Sic dixit Dominus Jehovih, Dic avi omnis alae, et omni ferae agri, Congregamini et venite, congregate vos a circuitu super sacrificium meum, quod Ego sacrifico vobis, sacrificium magnum super montibus Israelis, ut comedatis carnem et bibatis sanguinem; carnem fortium comedetis, et sanguinem principum terrae bibetis, ... et comedetis adipem ad satietatem, et bibetis sanguinem usque ad ebrietatem, de sacrificio meo quod sacrificabo vobis: et satiabimini super mensa meo, equo et curru, forti et omni viro belli:... sic dabo gloriam meam inter gentes" (39 [17,] 18-21):
quod haec dicta sint de ecclesia a Domino instauranda apud gentes, patet a singulis ibi; quare per "avem omnis alae", et per "omnem feram agri", quae congregandae ac invitandae sunt ad sacrificium, significantur omnes qui in affectione veri et boni sunt; nam per "carnem" quam comederent significatur bonum amoris, et per "sanguinem" quem biberent verum ex illo bono, ac per "sacrificium" significatur ipse cultus ex illis; sed haec amplius explicata videantur supra (n. 329(d)).
[31] Aliquoties in Verbo dicitur "fera et bestia", aliquoties solum "fera", ac solum "bestia", et aliquoties "fera terrae", aut "fera agri"; et quando dicitur "fera et bestia", tunc significatur affectio seu amor falsi et mali, per "feram" affectio seu amor falsi et per "bestiam" affectio seu amor mali, vel in opposito sensu per "feram" affectio seu amor veri, et per "bestiam" affectio seu amor boni: at cum solum "fera" dicitur, ac cum solum "bestia", tunc per "feram" intelligitur affectio tam falsi quam mali, et in opposito sensu affectio tam veri quam boni, per "bestiam" autem affectio mali et inde falsi, et in opposito sensu affectio boni et inde veri; (sed de significatione "bestiae", videbitur infra in suo loco;) quum autem dicitur "fera terrae", intelligitur fera quae devorat animalia et homines; cum autem dicitur "fera agri", intelligitur fera quae consumit sementes; ita "fera terrae" significat illa quae destruunt bona ecclesiae, et "fera agri" significat illa quae destruunt vera ecclesiae; nam per "terram" significatur ecclesia, et similiter per "agrum", sed per "terram" significatur ecclesia ex gente et populo ibi, et per "agrum" ecclesia ex semente et ex receptione seminum.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.
4. The editors made a correction or note here.
5. The editors made a correction or note here.
6. The editors made a correction or note here.
7. The editors made a correction or note here.
8. The editors made a correction or note here.
9. The editors made a correction or note here.
10. The editors made a correction or note here.