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1199. For true and just are his judgments.- That this signifies that the laws of the Divine Providence, and all the works of the Lord, are of the Divine Wisdom and Divine Love, is evident from the signification of true and just, when said of the Lord, as denoting those things which pertain to His Divine Wisdom, and also those which pertain to His Divine Love, of which we shall speak presently; and from the signification of judgments, when said of the Lord, as denoting the laws of His Divine Providence (concerning which see above, n. 946). By judgments, therefore, are signified works, since all the works of the Lord are from His Divine Providence, and according to its laws; the reason is, that everything which the Lord does has regard to eternity, and those things which have regard to eternity are of His Divine Providence. The reason why truths signify those things which are of His Divine Wisdom, and just things those which are of His Divine Love, is, that from the Lord as the Sun proceed heat and light; the light is His Divine Wisdom, and the heat is His Divine Love. Light therefore signifies Divine Truth, from which angels and men derive all their intelligence and wisdom, while heat signifies Divine Good, from which angels and men derive all their love and charity. Such are this light and heat in their essence.
[2] Continuation [concerning the Life of Animals].- No one can understand the nature of the life of the beasts of the earth, of the birds of heaven, and of the fish of the sea, unless he is also acquainted with the nature and quality of their soul (anima). That every animal has a soul is a well-known fact; for animals live, and life is the soul; for this reason they are also called in the Word living souls. That this soul in its ultimate form, which is corporeal, such as it appears before the sight, is an animal, cannot be better known from any other source than the spiritual world. For in the spiritual world, just as in the natural, beasts, birds, and fishes of every kind are seen, and in form so similar that they cannot be distinguished from those which are in our world. But the difference is this, that in the spiritual world they have an apparent existence from the affections of angels and spirits, so that they are appearances of affections. For this reason they also vanish as soon as the angel or spirit departs, or his affection ceases. It is therefore evident that their soul is nothing else; and consequently that there are as many genera and species of animals as there are genera and species of affections.
It will be seen in what follows that the affections, which are represented in the spiritual world by animals, are not interior but exterior spiritual affections, which are called natural; and further that there is not a hair or thread of wool on any beast, not the smallest portion of a quill or feather upon any bird, nor the point of a fin or scale upon any fish, which is not formed from the life of their soul, and thus which is not from the Spiritual clothed with the Natural. But something shall first be said concerning the animals which appear in heaven, in hell, and in the world of spirits, which is between heaven and hell.
1199. Verse 2. For true and just are His judgments, signifies that the laws of the Divine providence, and all the works of the Lord, are of the Divine wisdom and the Divine love. This is evident from the signification of "true and just" as being in reference to the Lord the things that belong to His Divine wisdom, and at the same time the things that belong to His Divine love (of which presently); also from the signification of "judgments," as being in reference to the Lord the laws of His Divine providence (See n. 946; so, too, "judgments" signify works, since all the Lord's works are from His Divine providence, and according to its laws; and for the reason that the Lord, in everything He does, regards what is eternal, and the things that regard what is eternal belong to His Divine providence. "True" means what pertains to His Divine wisdom, and "just" what pertains to His Divine love, because from the Lord as a sun heat and light proceed, and the light is His Divine wisdom and the heat is His Divine love; therefore "light" signifies the Divine truth, from which angels and men have all their intelligence and wisdom, and "heat" signifies the Divine good, from which angels and men have all their love and charity; this light and heat are such also in their essence.
(Continuation)
[2] No one can know what is the quality of the life of the beasts of the earth, the birds of heaven, and the fishes of the sea, unless it is known what their soul is and its quality. It is known that every animal has a soul, for they are alive, and life is soul, and this is why they are called in the Word "living souls." That an animal is a soul in its ultimate form, which is corporeal, such as appears before the sight, can be best known from the spiritual world; for in that world, the same as in the natural world, beasts of every kind and birds of every kind, and fishes of every kind, are to be seen and so like in form that they cannot be distinguished from those in our world; but there is this difference, that in the spiritual world they spring evidently from the affections of angels and spirits, so that they are affections made apparent, and consequently they disappear as soon as the angel or spirit departs or his affection ceases. From this it is clear that their soul is nothing else; and that there are given as many genera and species of animals as there are genera and species of affections. It will be seen in what follows that the affections that are represented in the spiritual world by animals are not interior spiritual affections, but are exterior spiritual affections that are called natural; also that there is not a hair or fiber of wool on any beast, or a filament of a quill or feather upon any bird, or a point of a fin or scale on any fish, that is not from the life of their soul, thus that is not from the spiritual clothed by the natural. But something shall first be said about the animals that appear in heaven, in hell, and in the world of spirits which is intermediate between heaven and hell.
1199. [Vers. 2.] "Quia vera et justa judicia Ipsius." - Quod significet quod leges Divinae providentiae et omnia opera Domini sint Divinae Sapientiae et Divini Amoris, constat ex significatione "veri et justi", cum de Domino, quod sint illa quae Divinae Ipsius sapientiae sunt, et simul illa quae Divini Ipsius Amoris (de qua sequitur); et ex significatione "judiciorum", cum de Domino, quod sint leges Divinae providentiae Ipsius (de qua [supra] . n. 946); inde quoque per "judicia" significantur opera, quoniam omnia opera Domini sunt ex Divina Ipsius providentia, et secundum leges ejus: causa est, quia omnia quae Dominus operatur spectant aeternum, et quae spectant aeternum sunt Divinae Ipsius providentiae.
Quod "vera" significent illa quae Divinae Sapientiae Ipsius sunt, et "justa" illa quae sunt Divini Amoris Ipsius, est quia ex Domino ut Sole procedit lux et procedit calor; lux est Divina Ipsius Sapientia, et calor est Divinus Ipsius Amor; quapropter per "lucem" significatur Divinum Verum, ex quo est omnis intelligentia et sapientia angelis et hominibus, et per "calorem" significatur Divinum Bonum, ex quo omnis amor et charitas est angelis et hominibus; lux illa et calor ille in sua essentia sunt illa.
[2] (Continuatio [de Vita Animalium] .)
Nemo scire potest qualis vita est bestiis terrae, avibus caeli et piscibus maris, nisi sciatur quid anima illorum, et qualis illa. Quod cuivis animali sit anima, notum est, vivunt enim, et vita est anima; quare in Verbo etiam vocantur "animae viventes." Quod anima in sua forma ultima, quae est corporea, qualis coram visu apparet, sit animal, non aliunde melius cognosci potest, quam in mundo spirituali: in illo enim similiter ut in mundo naturali conspiciuntur omnis generis bestiae, omnis generis aves, et omnis generis pisces, in tam simili forma ut non dignosci possint ab illis quae in nostro mundo sunt; sed discrimen est quod in mundo spirituali apparenter existant ex affectionibus angelorum et spirituum, sic ut sint apparentiae affectionum; quare etiam evanescunt ut primum abit angelus seu spiritus, aut cessat ejus affectio: inde patet quod anima illorum non aliud sit: consequenter quod tot genera et species animalium dentur quot genera et species affectionum sunt. Quod affectiones, quae in mundo spirituali repraesentantur per animalia, non sint affectiones interiores spirituales, sed quod sint exteriores spirituales, quae vocantur naturales, in sequentibus videbitur; tum etiam quod in aliqua bestia non detur pilus ac filum lanae, in aliqua ave non stamen pennae ac plumae, ac in aliquo pisce non apex squamae ac cristae, quod non sit ex vita animae illorum, ita quod non sit ex spirituali induto a naturali. Sed primum aliquid dicetur de animalibus quae in caelo apparent, quae in inferno, et quae in mundo spirituum qui inter caelum et infernum medius est.