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1000. Three unclean spirits like frogs.
That this signifies reasonings from mere falsities against Divine truths, is evident from the signification of unclean spirits, as denoting the falsities of evil from hell. For all in the hells are unclean from the falsities of evil, because all unclean things exist from falsities from evil, and all clean things from truths from good; and from the signification of three, as denoting all things and what is full, and as being said of truths or of falsities (concerning which see (n. 435, 506, 532, 658); hence also by three is signified entirely and absolutely, in this case, absolute falsity, and from the signification of frogs, as denoting reasonings from falsities. That these are signified by frogs follows not only from their croaking but also from their living in marshy and putrid ponds, by which also infernal falsities are signified. For those who reason from falsities against Divine truths dwell in hells which appear to be like marshes and stinking ponds. And those who are there, when seen in the light of heaven, are like frogs, some in a larger, some in a smaller form, according to their conceit arising from reasoning more or less acute. They are also more or less unclean, according to their reasonings against the more interior and more important Divine truths.
[2] That frogs signify reasonings from mere falsities against Divine truths, is evident from the miracle of the frogs in Egypt. For all the miracles performed there signify the plagues or evils with which those are affected after death, who, by the scientifics of the natural man, fight against spiritual goods and truths, and endeavour to destroy them. For by Pharaoh and by the Egyptians were represented and thence signified natural men; and by the sons of Israel, whom they infested and desired to drive back into servitude, were represented and thence signified spiritual men. Thus also by the Egyptians were represented and signified the things pertaining to the natural man, and by the sons of Israel, those pertaining to the spiritual man. The things pertaining to the natural man have reference to evils and falsities, evils to the love, and falsities to the doctrine thereof; and the things that pertain to the spiritual man have reference to the goods that belong to love, and to the truths pertaining to the doctrine thereof.
That by frogs are there signified the reasonings of the natural man from falsities against the truths of the spiritual man, is evident from the description of that miracle in Moses:
That he caused the river to bring forth frogs in abundance; and they went up and came into the house of Pharaoh, and into his bed-chamber, and upon his bed, and into the house of his servants, and of his people, and into the ovens and the kneading troughs. And that after they were dead, they were gathered into heaps, and the land stank (Exodus 8:1, 14).
That frogs here signify the reasonings of the natural man from falsities against Divine truths, is evident from the explanation of all those words in the Psalms 105:29, 30).
[3] This treats of the plagues in Egypt. By the waters turned into blood are signified truths falsified; by the fishes killed are signified that the scientific truths and knowledges of the natural man perished. By the frogs coming forth upon the land are signified the reasonings of the natural man from falsities; the chambers of the kings signify interior truths, which they perverted by reasonings from falsities, inner chambers denoting the interiors, and kings denoting truths. Similar things are signified by the frogs coming up into the house of Pharaoh, into his bed-chamber, and his bed. From these things it is now evident what is signified by the three unclean spirits like frogs, which went forth out of the mouth of the dragon, of the beast, and of the false prophet.
Continuation concerning the Sixth Precept:-
[4] Those who are in love truly conjugial, after death, when they become angels, return into their youth and adolescence. The males, however worn out with age, become young men; and the wives, however worn out with age, become young women. Each conjugial partner returns into the prime of life and into the joys of the age in which conjugial love begins to intensify life with new delights, and to inspire with joyous activity for the sake of prolification. Into this state, first exteriorly, afterwards more and more interiorly to eternity, a man (homo) comes who had shunned adulteries as sins, and was initiated by the Lord into conjugial love in the world.
Because they are always growing more interiorly young, it follows that love truly conjugial increases and enters into the delights and joys provided for it from the creation of the world. These are the delights and joys of the inmost heaven, arising from the love of the Lord towards heaven and the church, and thence from the mutual love of good and truth; from this love every joy in the heavens is derived.
The reason why a man (homo) thus grows young in heaven is, that he then enters into the marriage of good and truth. And there is in good an effort of continually loving truth, and in truth there is an effort of continually loving good; and then the wife is good in form, and the man is truth in form. It is from that effort that a man (homo) puts off all severity, senile harshness, mournfulness, and want of vitality, and puts on the activity, gladness, and freshness of youth, from which the effort receives life and becomes joy.
[5] It has been told me from heaven that they have then a life of love, which can only be described as being the life of joy itself.
That a man (homo) who lives in the world in love truly conjugial comes after death into the heavenly marriage, which is that of good and truth, springing from the marriage of the Lord with the church, is quite clear from this fact, that from marriages in the heavens, although married partners are there united as on earth, children are not born, but instead of children, goods and truths, and thence wisdom, as said above. This is why by births, nativities, and generations in the Word, in its spiritual sense, are meant spiritual births, nativities, and generations, and by sons and daughters, the truths and goods of the church, and other things, but of a similar kind, by daughters-in-law, mothers-in-law, and fathers-in-law. From these things it can also be clearly seen that marriages on earth correspond to marriages in the heavens, and that a man after death comes into the correspondence, that is, from natural corporeal marriage into spiritual heavenly marriage, which is heaven itself, and the joy of heaven.
1000. Three unclean spirits like frogs, signifies reasonings from mere falsities against Divine truths. This is evident from the signification of "unclean spirits," as being falsities of evil which are from hell; for all who are in the hells are unclean from falsities of evil, for the reason that all unclean things exist from the falsities that are from evil, and all clean things from the truths that are from good. Also from the signification of "three," as being all things and fullness, and as being applied either to truths or to falsities (See n. 435, 506, 532, 658); and because of this "three" signifies wholly and merely, and here, mere falsity. Also from the signification of "frogs," as being reasonings from falsities. Frogs have this signification not only because of their croaking, but also because they live in bogs and fetid pools; and for the same reason they signify infernal falsities. For those who reason from falsities against Divine truths live in hells that appear like bogs and fetid pools; and those who are there, when they are seen in the light of heaven, resemble frogs, some in a larger and some in a smaller form according to their elation of mind arising from more or less keenness of reasoning. They are also more or less unclean according as their reasonings are against more or less interior and important Divine truths.
[2] That "frogs" signify reasonings from mere falsities against Divine truths can be seen from the miracle of the frogs in Egypt. For all the miracles there performed signify the plagues or evils with which those are affected after death who fight against spiritual goods and truths and endeavor to destroy them by means of the knowledges [scientifica] of the natural man. For Pharaoh and the Egyptians represented and thus signified natural men; and the sons of Israel, whom they infested and wished to reduce to servitude, represented and thus signified spiritual men. So, too, the Egyptians represented and signified the things of the natural man, and the sons of Israel the things of the spiritual man. The things of the natural man have reference to evils and falsities, and evils have reference to the love, and falsities to its doctrine; while the things of the spiritual man have reference to the goods that belong to the love and to the truths that belong to its doctrine. That "frogs" here signify the reasonings from falsities of the natural man against the truths of the spiritual man is evident from the description of that miracle in Moses:
He caused the river to swarm with frogs, and they went up and came into the house of Pharaoh and into his bed-chamber and upon his bed, and into the house of his servants and of his people, and into the ovens and the kneading troughs. And when they were dead they were gathered into heaps, and the land stank (Arcana Coelestia 7345-7357, 7379-7409) seen from the explanation of all this in the Arcana Coelestia 7345-7357, 7379-7409).
[3] Also in David:
He turned their waters into blood, and slew their fish. He caused frogs to creep forth upon their lands, into the chambers of their kings (Psalms 105:29, 30).
This is said of the plagues in Egypt. "The waters turned into blood" signify truths falsified; "the fishes slain" signify scientific [scientifica] truths and cognitions [cognitiones] of the natural man, that they perished; "the frogs creeping forth upon their lands" signify reasonings of the natural man from falsities; "chambers of the kings" signify interior truths, which they perverted by reasonings from falsities, "chambers" being interior things, and "kings" truths. "The frogs that came up into the house of Pharaoh, into his bed-chamber, and upon his bed," have a similar signification. All this makes clear what is signified by "three unclean spirits like frogs, which went forth out of the mouth of the dragon, of the beast, and of the false prophet."
(Continuation respecting the Sixth Commandment)
[4] Those who are in true conjugial love, after death, when they become angels, return to their early manhood and to youth, the males, however spent with age, becoming young men, and the wives, however spent with age, becoming young women. Each partner returns to the flower and joys of the age when conjugial love begins to exalt the life with new delights, and to inspire playfulness for the sake of prolification. The man who while he lived in the world had shunned adulteries as sins, and who has been inaugurated by the Lord into conjugial love, comes into this state first exteriorly and afterwards more and more interiorly to eternity. As such continue to grow young more interiorly it follows that true conjugial love continually increases and enters into its charms and satisfactions, which have been provided for it from the creation of the world, and which are the charms and satisfactions of the inmost heaven, arising from the love of the Lord for heaven and the church, and thus from the love of good for truth and truth for good, which loves are the source of every joy in the heavens. Man thus grows young in heaven because he then enters into the marriage of good and truth; and in good there is the conatus to love truth continually, and in truth there is the conatus to love good continually; and then the wife is good in form and the husband is truth in form. From that conatus man puts off all the austerity, sadness, and dryness of old age, and puts on the liveliness, gladness, and freshness of youth, from which the conatus lives and becomes joy.
[5] I have been told from heaven that such then have the life of love, which cannot otherwise be described than as the life of joy itself. That the man who lives in true conjugial love in the world comes after death into the heavenly marriage, which is the marriage of good and truth springing from the marriage of the Lord with the church, is clearly evident from this, that from the marriages in the heavens, although the married pair have consociations there like those on the earth, children are not born, but instead of children goods and truths, and thus wisdom, as has been said above. And this is why births, nativities, and generations mean in the Word, in its spiritual sense, spiritual births, nativities, and generations, and sons and daughters mean the truths and goods of the church, and other like things are meant by daughters-in-law, mothers-in-law, and fathers-in-law. This also makes clear that marriages on the earth correspond to marriages in the heavens; and that after death man comes into the correspondence, that is, comes from natural bodily marriage into spiritual heavenly marriage, which is heaven itself and the joy of heaven.
1000. "Spiritus tres immundos similes ranis." - Quod significet ratiocinationes ex meris falsis contra Divina vera, constat ex significatione "spirituum immundorum", quod sint falsa mali quae ab inferno; omnes enim qui in infernis sunt, ex falsis mali sunt immundi, ex causa quia omnia immunda existunt ex falsis quae ex malo sunt, et omnia munda ex veris quae ex bono: ex significatione "trium", quod sint omnia et plenum, ac dicantur de veris aut de falsis (de qua (supra), n. 435(a), 506, 532, 658); inde etiam per "tria" significatur prorsus et mere, hic merum falsum: et ex significatione "ranarum", quod sint ratiocinationes ex falsis; quod haec per "ranas" significentur, est non modo ex coaxatione illarum sed etiam ex commoratione illarum in stagnis paludinosis et putentibus, per quae etiam significantur falsa infernalia; nam qui ratiocinantur ex falsis contra Divina vera, illi commorantur in infernis quae sicut paludes et stagna fetida apparent; et illi qui ibi, dum spectantur in luce caeli, similes sunt ranis, quidam in forma majore, quidam in minore, secundum elationem animi ex ratiocinatione acutiori et crassiori; sunt etiam immundae magis et minus secundum ratiocinationes contra Divina vera interiora et digniora.
[2] Quod "ranae" significent ratiocinationes ex meris falsis contra Divina vera, constare potest ex miraculo ranarum in Aegypto; per omnia enim miracula ibi facta significantur plagae seu mala, quibus afficiuntur illi post mortem qui per scientifica naturalis hominis pugnant contra bona et vera spiritualia, et haec destruere conantur; per "Pharaonem" enim et per "Aegyptios" repraesentabantur et inde significabantur naturales homines, ac per "filios Israelis", quos infestaverunt et redigere in servos voluerunt, repraesentabantur et inde significabantur spirituales homines; ita etiam per "Aegyptios" illa quae sunt naturalis hominis, et per "filios Israelis" illa quae sunt spiritualis hominis; illa quae naturalis hominis sunt, se referunt ad mala et falsa, ac mala ad amorem, et falsa ad doctrinam ejus; et illa quae spiritualis hominis sunt, se referunt ad bona quae amoris sunt, et ad vera quae doctrinae ejus. Quod per "ranas" ibi significentur ratiocinia naturalis hominis ex falsis contra vera spiritualis hominis, patet a descriptione miraculi istius apud Mosen,
Quod prorepere fecerit fluvius ranas, et ascenderint et venerint in domum Pharaonis, et in conclave cubilis ejus, et super lectum ejus, et in domum servorum ejus, et populi ejus, et in clibanos et mactras. Et quod postquam mortuae sunt, congregatae sint in acervos, et quod putuerit terra (Exodus 7:27-29; 8:1-10 [B.A. 1-14]):
quod "ranae" hic significent ratiocinia naturalis hominis ex falsis contra Divina vera, constare potest ab explicatione omnium istorum in Arcanis Caelestibus (a n. 7345 ad 7357, et a n. 7379 ad 7409).
[3] Tum apud Davidem,
"Vertit aquas illorum in sanguinem, et occidit piscem eorum; prorepere fecit in terras eorum ranas, in conclavia regum illorum" (Psalms 105:29, 30):
haec de plagis in Aegypto; per "aquas versas in sanguinem" significantur vera falsificata; per "pisces occisos" significantur vera scientifica et cognitiones naturalis hominis, quod interierint; per "ranas prorepentes in terras", significantur ratiocinia naturalis hominis ex falsis; "conclavia regum" significant interiora vera, quae per ratiocinia ex falsis perverterunt ("conclavia" sunt interiora, et "reges" sunt vera): similia significantur per quod "ranae ascenderint in domum Pharaonis, in conclave cubilis ejus, et in lectum ejus." Ex his nunc patet, quid per "tres spiritus immundos similes ranis", quae ex ore draconis, bestiae, et pseudoprophetae exiverunt, significatur.
[4] (Continuatio de Sexto Praecepto.)
Illi qui in amore vere conjugiali sunt, post mortem, dum fiunt angeli, redeunt in juventutem et adolescentiam suam; mares utcunque senio confecti fiunt juvenes, et uxores senio confectae fiunt adolescentulae; uterque conjux redit in flores et in gaudia aetatis, dum amor conjugialis coepit novis jucunditatibus exaltare vitam, ac inspirare lusus propter prolificationem. In hunc statum venit homo primum exterius, postea interius et interius in aeternum, qui fugerat adulteria ut peccata, et in amorem conjugialem a Domino inauguratus est in mundo. Quia interius semper juvenescunt, sequitur quod amor vere conjugialis continue crescat et intret in suas delicias et faustitates, quae a mundi creatione ei provisae sunt, quae sunt deliciae et faustitates intimi caeli oriundae ex amore Domini erga caelum et ecclesiam, et inde ex amore boni et veri inter se; ex quibus amoribus in caelis est omne gaudium. Quod homo ita juvenescat in caelo, est quia tunc init conjugium boni et veri, ac bono inest conatus jugi amandi verum, et vero inest conatus jugi amandi bonum, ac tunc uxor est bonum in forma, ac vir est verum in forma: ex illo conatu exuit homo omne severum, maestum et siccum senile; et induit vividum, laetum et vegetum juvenile, ex quo vivit conatus et fit gaudium.
[5] Dictum mihi e caelo est quod illis tunc vita amoris sit, quae non aliter describi potest quam quod sit vita ipsius gaudii. Quod homo, qui in amore vere conjugiali in mundo vivit, post mortem veniat in conjugium caeleste, quod est boni et veri, oriundum ex conjugio Domini cum ecclesia, patet manifeste ex eo, quod ex conjugiis in caelis, tametsi conjuges ibi similiter ut in terris consociantur, non nascantur liberi, sed pro liberis bona et vera, et inde sapientia, ut prius dictum est; inde est quod per "partus", "nativitates" et "generationes" in Verbo in sensu ejus spirituali intelligantur partus, nativitates et generationes spirituales, quod per "filios et filias" vera et bona ecclesiae, et alia sed consimilia per "nurus", "socrus" et "soceros." Ex his etiam clare videri potest quod conjugia in terris correspondeant conjugiis in caelis, et quod homo post mortem in correspondentiam veniat; nempe a conjugio naturali corporeo, in conjugium spirituale caeleste, quod est ipsum caelum, et caeli gaudium.