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514. And the third part of the ships perished.- That this signifies also all cognitions from the Word, and from doctrines thence, is evident from the signification of the third part, as denoting everything (omne), in this case all (omnes), because it is said of the cognitions of truth and good; and from the signification of ships, as denoting the cognitions of truth and good, also doctrinals. Ships have this signification, because they carry wealth over the sea for merchandize; and wealth, in the Word, signifies the cognitions of truth and good, which are also doctrinals. Ships in a strict sense, in which a containant is meant, signify the Word, and doctrine from the Word, because the Word and thence doctrine contain the cognitions of truth and good, as ships contain wealth. And to trade, which is chiefly done by means of ships, signifies to procure for oneself cognitions, and to communicate them to others; but when the things contained are understood instead of the thing which contains, then ships signify cognitions from the Word, and from doctrine from the Word. That ships signify such things is evident from the passages where they are mentioned in the Word.
[2] Thus in Ezekiel:
O Tyre "thy borders are in the heart of the sea, thy builders have perfected thy beauty. They have made all thy planks of fir trees of Senir; they have taken the cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy planks of ivory, a daughter of steps from the isles of Chittim. The inhabitants of Zidon and Arvad were thy rowers; thy wise men, O Tyre, were in thee, they were thy pilots. The elders of Gebal and the wise men thereof were in thee stopping thy fissure; all the ships of the sea and their mariners were in thee to trade thy trading. The ships of Tarshish, thy troops in thy market; whence thou wast replenished, and greatly honoured in the heart of the seas" (27:4-6, 8, 9, 25).
The subject treated of in this chapter is Tyre. And because Tyre signifies the cognitions of truth and good, therefore also her trading is treated of, and the different kinds of wares by which she was enriched; for her trading with different kinds of wares with which she was enriched signify the acquisition of those cognitions, and thence spiritual wealth. Here therefore a ship is described with all its equipment, planks, oars, mast, pilots, rowers, and sailors, and in the preceding and following verses, the wares. But the signification of every detail in the spiritual sense it would be tedious here to describe; it will be sufficient to observe, that it is evident that a ship signifies doctrine from the Word, and that its planks, oars, and mast, signify the various things from which doctrine is; and, that those who teach, lead, and rule, are meant by the pilot, the shipmasters, the rowers, and sailors, and the doctrinals themselves by its wares, the acquisition of wealth and spiritual riches, which are the cognitions of truth and good; and the means by which wisdom is obtained, are meant by trading; it is therefore said,
"Thy wise men, O Tyre, were in thee, they were thy pilots."
[3] And in the following chapter, where also Tyre is treated of:
"Behold, thou art wiser than Daniel; there is no secret that they have hidden from thee; in thy wisdom and in thine understanding thou hast gotten thee riches, and hast gotten gold and silver into thy treasuries; by the multitude of thy wisdom in thy trading hast thou increased thy riches" (Arcana Coelestia 1201).
[4] The vastation of the Church, as to the cognitions of good and truth, is afterwards treated of in the same chapter, and is described in these words:
"The suburbs shall shake at the sound of the cry of thy pilots; and all that handle the oar, all the pilots of the sea, shall come down from their ships, they shall cry bitterly over thee" (xxvii.
[28], 29, 30).
Pilots signify those who are wise by means of cognitions from the Word; by them that handle the oar, are signified the intelligent; the vastation of wisdom and intelligence is signified by the sound of the cry of the pilots, and by those who handle the oar descending from the ships.
[5] That in the Word the cognitions of truth and good and also doctrinals from the Word are meant by ships, when they signify wealth, that is when the contents are put for that which contains, is still further evident from the following places.
In Isaiah:
"Howl, ye ships of Tarshish; for Tyre is laid waste. The inhabitants of the island are silent, the merchant of Zidon who passes over the sea, has replenished thee. Howl, ye ships of Tarshish; for your stronghold is laid waste" (23:1, 2, 14).
The ships of Tarshish mean doctrinals from the Word; for those ships carried gold and silver, by which are signified goods and truths, and the cognitions of them, from the Word; and because Tyre signifies the church as to the cognitions of truth and good, in the present case, that church vastated, hence it is said, "Howl, ye ships of Tarshish, for Tyre is laid waste." The inhabitants of the isle mean those who are in goods of life according to their doctrinals; the merchants of Zidon signify those who are in truths from the Word, of whom it is said, "They have replenished thee." Your stronghold signifies doctrine from the Word defending, and its being laid waste signifies that there is no perception of it, and thence that it is not true; for similar doctrinals from the Word, apart from spiritual perception, are not true, because falsified by incorrect ideas concerning them.
[6] In the same prophet:
"The isles shall trust to me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them" (406:11), where those things have been explained. For the ships of Tarshish, in the beginning, brought gold and silver in great abundance, which signify the goods of life and truths of doctrine.
[7] Concerning the ships of Tarshish it is written in the first Book of Kings:
"Solomon made a ship in Ezion-geber, which is beside Eloth, on the shore of the Sea Suph (Red Sea), in the land of Edom. And Hiram sent his servants, shipmen that had knowledge of the sea, with the servants of Solomon; they came to Ophir, and fetched gold, four hundred and twenty talents, and brought it to king Solomon" (9:26-28).
And again:
"For the king had at sea ships of Tarshish with the ships of Hiram; once in three years came the ships of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks" (10:22).
And again, in the same book, king "Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they went not; for the ships were broken at Ezion-geber" (22:48).
Although these things are matters of history, they nevertheless contain a spiritual sense, equally as the prophetical parts. That ships were made in Ezion-geber, at the shore of the Sea Suph (Red Sea), in the land of Edom, signified the knowledges (scientiae) of the natural man, for these contain in themselves, and as it were carry spiritual wealth, just as ships carry worldly wealth. For the Sea Suph (Red Sea) and the land of Edom, where Ezion-geber was, formed the farthest boundary of the land of Canaan, and the farthest boundaries of the land of Canaan signify the ultimates of the church which are the knowledges that embrace the cognitions of truth and good. Gold and silver signify the goods and truths of the internal church; ivory, apes, and peacocks signify the truths and goods of the external church. Knowledges (scientiae) here mean such knowledges as the ancients possessed, namely, the knowledges (scientiae) of correspondences, of representations, and influxes, and concerning heaven and hell; these especially embraced the cognitions of the truth and good of the church, and were serviceable to them. By Hiram are signified the nations who are outside the church, with whom also there are cognitions of good and truth; and the ships under king Jehoshaphat being broken, signify the devastation of the church as to its truths and goods.
[8] What is specifically signified by the ships of Tarshish, in the passages already cited, is evident from the above considerations; and also in David:
"Thou breakest the ships of Tarshish with the east wind" (Last Judgment 61). The ships of Tarshish here signify false doctrinals.
[9] And in Isaiah:
"The day of Jehovah Zebaoth upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, and upon all the high mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all the images of desire, in order that the pride of man (homo) may be destroyed, and the haughtiness of men (vir) may be humbled; and that Jehovah alone may be exalted in that day" (Last Judgment 46). In this passage, those within the church upon whom judgment was executed, are referred to. The cedars of Lebanon, high and lifted up, signify those who are proud of [their] own intelligence; and the oaks of Bashan, those [who are proud] of their knowledge (scientia); for cedars in the Word refer to the rational man, and oaks to the natural man; and intelligence belongs to the rational man and knowledge (scientia) to the natural man. The high mountains and the hills that are lifted up, signify those who are in the love of self and in the love of the world, as may be seen above (n. 405:35). The lofty tower and the fenced wall, signify confirmed principles of falsity, consequently all those who are in them. By the ships of Tarshish, and by the images of desire, are signified false doctrinals favouring the delights of earthly loves; the destruction of pride, from [man's] own intelligence, and knowledge (scientia), is meant by the words "that the pride of man (homo) may be destroyed, and the haughtiness of men (vir) [be humbled]." That all intelligence and knowledge (scientia) are from the Lord, is signified by "that Jehovah alone may be exalted in that day." It is supposed that knowledge (scientia) is from man; but knowledge so far as it is serviceable for intelligence, wherein is the perception of truth, is from the Lord alone.
[10] In Isaiah:
In Zion and in Jerusalem, "Jehovah magnificent unto us, a place of rivers, of a stream, of breadth of spaces; a ship of oar shall not go therein, nor magnificent ship pass through it" (33:21).
Zion and Jerusalem mean the church of the Lord; Zion, the church where the good of love rules; and Jerusalem, where the truth of doctrine [rules]. Jehovah is there called magnificent when the men of the church are of such a quality that they become recipients of Divine Good and Truth from the Lord. Zion and Jerusalem are called a place of rivers, of a stream, and of breadth of spaces, when all their intelligence and wisdom, and their good and truth, are from the Lord; rivers denoting wisdom; stream, intelligence; and the breadth of spaces, truths from good in multitude and extension. A ship of oar shall not go therein, nor magnificent ship pass through, signifies that in the church there shall be no intelligence and wisdom from the proprium. A ship of oar signifies intelligence from the proprium, because it is moved by men by means of oars; and a magnificent ship signifies wisdom from the proprium, because man, from that, is arrogant, and proud; for a ship when it is passing along, and going through the sea, being then in its course and carrying its wealth, signifies intelligence and wisdom. That a ship is not here meant is evident, for this is spoken of Zion and Jerusalem.
[11] In David:
"O Jehovah, how manifold are thy works! This sea great and wide in spaces, wherein are things creeping innumerable, animals both small and great; there go the ships; there is that leviathan, whom thou hast made to play therein; all things wait for thee, that thou mayest give them their food in its season" (513). Ships mean doctrinals. The leviathan or sea monster means all things of the natural man in the aggregate, who is said to sport in the sea, from the delight of knowing and thence of becoming wise. Because man is moved by these things with the desire to know and understand, it is therefore said, "All things wait for thee, that thou mayest give them their meat in its season." To wait for signifies to desire, and food signifies knowledge (scientia) and intelligence; for man from himself does not desire these, but from those which he has from the Lord; these things therefore [are the source of desire] in man, although it appears as though man [desires] from himself.
[12] So again:
"They that go down to the sea in ships, that do business in many waters; these have seen the works of Jehovah, and his wonders in the deep" (Psalm 107:23, 24).
They that go down to the sea in ships, that do business in many waters, signify those who attentively study the doctrine of truth from the Word. These have seen the works of Jehovah, and His wonders in the deep, signifies that they understand the truths and goods of heaven and the church, and the hidden things thereof; the works of Jehovah denote all things of the Word which perfect man, all of which have reference to good and truth; and the wonders in the deep denote the hidden things of intelligence and wisdom.
[13] In Isaiah:
"Thus saith Jehovah, your Redeemer, the Holy One of Israel; For your sakes I have sent to Babel, and I will cast down all the bars, and the Chaldeans, in whose ships there is a cry" (43:14).
The subject here is the liberation of the faithful from the oppression of those who vastate the church; those who vastate it are meant by Babel, and they vastate by withholding everyone from the cognitions of truth and good, declaring that they alone possess knowledge, and are to be believed, when yet they know nothing of truth; and so they keep both themselves and others in dense ignorance and turn them away from the worship of the Lord, in order that they themselves may be worshipped. To cast down their bars signifies to destroy their principles of falsity and the falsities which devastate truths, bars signifying principles of falsity. By the Chaldeans are meant those who devastate by means of falsities; for by Babel, in the Word, are signified those who by evils destroy goods, and by the Chaldeans, those who by means of falsities destroy truths. In whose ships there is a cry, denotes the destruction of their doctrinals.
[14] This destruction is thus described in the Apocalypse by ships:
"In one hour so great riches is made desolate. And every pilot, and every one engaged in ships, and sailors, and all who trade by sea, stood afar off. And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city," Babylon "wherein were made rich all that had ships in the sea by reason of their costliness, for in one hour is she made desolate" (Revelation 18:17-19).
But this passage may be seen further explained in the following pages.
In Daniel:
"At length at the time of the end shall the king of the south struggle with him; therefore the king of the north shall rush against him like a whirlwind, with chariot and with horsemen, and with many ships; and he shall come upon the land, and shall overflow and penetrate" (11:40).
The time of the end signifies the last time of the church, when there is no truth, because there is no good. By the king of the south is meant truth in the light, which is truth from good. The king of the north means that there is no truth because no good, and therefore falsity; for where there is no truth there is falsity, for then man turns himself from heaven to the world, and from the Lord to self; and when there is nothing, out of heaven from the Lord, then only falsity from evil flows in from self and the world. The combats between good from truth and between falsity from evil, in the last times of the church, are described in that chapter by the combats between the king of the south and the king of the north. That falsities will then rush in, and destroy truths, is meant by the king of the north rushing against the king of the south, with chariots, with horsemen, and with many ships. Chariots denote the doctrine of falsity, horsemen, reasonings therefrom, and ships, falsities of every kind and falsifications of truth. His coming upon the land, and overflowing and penetrating, signifies that falsities would destroy all things of the church, both exterior and interior.
[15] In Moses:
"Jehovah shall bring thee again into Egypt in ships by the way whereof I spake unto thee; thou shalt see it no more again; where ye shall be sold unto your enemies for bondsmen and bondswomen, nor yet a buyer" (Deuteronomy 28:68).
Here the subject is the desolation of the church as to truth, if they do not live according to the precepts of the Lord in the Word. The sons of Israel, to whom these things were said, represented, and thence signified the church in which are the Word, and thence the truths of doctrine, thus spiritual men; but the Egyptians merely natural men. Jehovah shall bring them again into Egypt in ships, signifies that they would become merely natural by doctrinals of falsity, ships denoting doctrinals of falsity. By the way whereof I spake unto thee; thou shalt see it no more again, signifies from the spiritual into the merely natural man; for the man of the church, from natural, becomes spiritual, but when he does not live according to the precepts of the Word, he, from a spiritual, becomes a merely natural man. Where ye shall be sold to your enemies for bondsmen and bondswomen, signifies that falsities and evils shall rule; nor yet a buyer, signifies altogether vile.
[16] In Job:
"My days were swifter than a runner; they fled away, they did not see good. They are passed away with the ships of desire; as the eagle that swoopeth on the prey" (9:25, 26).
The ships of desire with which the days fled away signify natural affections and delights of every kind, which are only of the body and the world; and because these are eagerly desired and imbibed in preference to things spiritual, it is said, "as the eagle that swoopeth on the prey."
[17] In Moses:
"Zebulun shall dwell at the haven of the seas; and he shall be for a haven of ships; and his border shall be unto Zidon" (Arcana Coelestia 6382-6386).
[18] So again: "Then there shall be ships from the coasts of Chittim, and shall afflict Ashur, and shall afflict Eber; but he also shall come to destruction" (Num. 24:24).
This is in the prophecy of Balaam. Ships from the coasts of Chittim signify the cognitions of truth and good, which they possessed who were of the Ancient Church; Ashur, whom they shall afflict, signifies reasonings from falsities; and Eber, whom they shall also afflict, signifies the externals of worship, such as they were with the sons of Jacob; their vastation as to truth and good is signified by "he also shall come to destruction."
[19] In the book of Judges:
"Gilead, why dwellest thou in the passing of Jordan; and why shall Dan fear ships?" (5:17).
Gilead means the same as Manasseh, and Manasseh signifies the good of the natural man; and because the tribe of Manasseh did not fight with Deborah and Barak against the enemy, it is said, "Gilead, why dwellest thou in the passing of Jordan?" which signifies why livest thou only in externals, which are of the natural man? The external of the church was signified by the regions beyond Jordan, and its internal by the regions within Jordan. The external of the church is with those who are more natural than spiritual. And because the tribe of Dan was not present with Deborah and Barak in the battle with the enemy, it is said of Dan, "why shall Dan fear ships?" This signifies, why did he not repel falsities and doctrinals of falsity?
[20] As all things in the Old Testament contain in themselves a spiritual sense, so also do all those things in the New Testament, which are contained in the Evangelists, and in the Apocalypse. Also all the words of the Lord, also His deeds and miracles, signify celestial Divine things, because the Lord spake from the Divine, and performed His works and miracles from the Divine, thus from primaries by means of ultimates, and so in fulness. It is therefore evident that the Lord teaching from ships was significative, and also His calling certain disciples from their ships while they were fishing, as well as His walking on the sea to the ship in which His disciples were, and thence His calming the wind.
Concerning the Lord teaching from a ship it is said in the Evangelists,
"Jesus sat by the sea. And great multitudes were gathered together unto him, so that he went into a ship and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables" (Matthew 13:1, 2 and following verses; Mark 4:1, 2 and following verses).
And again:
"[It came to pass that] Jesus stood by the lake of Gennesaret, and saw two ships standing by the lake, then he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship" (Luke 5:1-3).
Here in every detail there is a spiritual sense, both in His sitting by the sea, and [standing] by the lake of Gennesaret, and also in entering into Simon's ship, and teaching many things therefrom. This was done, because the sea, and the lake of Gennesaret, when the Lord is [treated of], signify the knowledges of good and truth in their whole compass, while the ship of Simon signifies the doctrinals of faith; therefore teaching from a ship signified to teach from doctrine.
[21] Concerning the fact of the Lord walking on the sea to the ship in which the disciples were, it is thus written in the Evangelists:
"The ship" (in which the Lord's disciples were), "was in the midst of the sea driven by the wind; in the fourth watch of the night, Jesus went unto them, walking on the sea. And Peter said, Bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship he walked on the waters to go to Jesus. But beginning to sink, he was afraid. Jesus stretched forth his hand, and caught him, and said unto him, O thou, of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship worshipped him, saying, Of a truth thou art the Son of God" (Matthew 14:24-33; Mark 6:48-52).
And again:
"When even was come, his disciples went down unto the sea, and entered into a ship, and went over the sea toward Capernaum. And it was now dark, and Jesus was not come to them. And the sea arose by reason of a great wind that blew. When they had rowed about five-and-twenty or thirty furlongs, they see Jesus walking on the sea, and drawing nigh unto the ship; and therefore they were afraid. But he saith, It is I; be not afraid. Then they were willing to receive" Jesus "into the ship; but immediately the ship was at the land whither they were going" (John 6:16-21 and following verses).
All the details here also signify Divine spiritual things, which nevertheless, do not appear in the letter; as the sea, the Lord walking upon it, the fourth watch in which He came to the disciples, the ship, Jesus entering into it, and thence rebuking the wind and the waves of the sea, with other particulars. But it is not necessary to explain what the spiritual things here separately signify, except to state that the sea signifies the ultimate of heaven and of the church, because in the ultimate borders of the heavens there are seas. The walking of the Lord upon the sea, signified the presence and influx of the Lord into them also, and thence life from the Divine with those who are in the ultimates of heaven; the life of these from the Divine was represented by the Lord walking upon the sea. Their obscure and wavering faith was represented by Peter walking upon the sea, and beginning to sink, but being caught by the Lord he was saved. To walk, also, in the Word, signifies to live. This taking place in the fourth watch, signified the first state of the church, when it is daybreak and the morning is at hand, for then good begins to act by means of truth, and then the coming of the Lord takes place; the sea being in the meantime in commotion from the wind, and the Lord calming it, signifies the preceding natural state of the life, which state is turbulent, and, as it were, tempestuous; but when the state is next to the morning, which is the first state of the church with man, there is tranquillity of mind because the Lord is then present in the good of love.
[22] The signification of the Lord's calming the wind and the waves of the sea, as also recorded in the Evangelists, is similar.
"Jesus having entered into a ship, his disciples followed him. But, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves; but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us; we perish. Then he arose, and rebuked the wind and the sea; and there was a great calm" (Matthew 8:23-26; Mark 4:36-40; Luke 8:23, 24).
This represented the state of the men of the church, when in a natural, and not yet in a spiritual [state], in which state the natural affections, which are various desires, that spring from the loves of self and of the world, rise up, and cause various disturbances of the mind. In this state the Lord appears to be absent, and this apparent absence is signified by the Lord being asleep; but when they come out of a natural into a spiritual state, then those disturbances cease, and tranquillity of mind succeeds. For the tempestuous passions of the natural man are calmed by the Lord, when the spiritual mind is opened, and the Lord flows through that into the natural.
Since the affections which are of the love of self and of the world and thence the thoughts and reasonings, are from hell, for they are lusts (concupiscentiae) of every kind which thence rise up into the natural man, therefore these also are signified by the wind and the waves of the sea; and hell itself is signified in the spiritual sense by the sea.
[23] This also is evident from its being said that "the Lord rebuked the wind." And in Mark, "Jesus arose (expergefactus) and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm" (342:10).
514. And the third part of the ships was destroyed, signifies that also all the knowledges from the Word, and from doctrines from the Word perished. This is evident from the signification of "the third part," as being everything, here all, because it is predicated of the knowledges of truth and good; also from the signification of "ships," as being the knowledges of truth and good, also doctrinals. "Ships" have this signification because they carry riches over the sea for traffic, and "riches" signify in the Word the knowledges of truth and good, which also are doctrinals. "Ships," in a strict sense, as being containing vessels, signify the Word and doctrine from the Word, because the Word and doctrine therefrom contain the knowledges of truth and good, as ships contain riches; and "trading," which is chiefly done by ships, signifies acquiring knowledges for oneself and communicating them to others. But when the contents rather than the contained are meant, "ships" signify the knowledges from the Word and from doctrine from the Word.
[2] This signification of "ships" is evident from the passages where they are mentioned in the Word. Thus in Ezekiel:
O Tyre, thy borders are in the heart of the seas, thy builders have perfected thy beauty. They have built for thee all thy planks of fir-trees from Senir; they have taken a cedar from Lebanon to make a mast for thee. Of the oaks of Bashan have they made thine oars; they have made thy benches of ivory, a daughter of steps from the isles of Kittim. The inhabitants of Zidon and Arvad were thy rowers; thy wise men, O Tyre, that were in thee, they were thy ship-masters. The elders of Gebal and the wise men thereof were in thee caulking thy breaches; all the ships of the sea with their mariners were in thee to trade in thy merchandise. The ships of Tarshish served as carriers for thy wares. Thou wast filled and glorified exceedingly in the heart of the seas (Ezekiel 27:4-6, 8, 9, 25).
In this chapter Tyre is treated of; and as "Tyre" signifies the knowledges of truth and good, therefore her trading is treated of, and the various wares by which she was enriched. For "her trading with various wares by which she was enriched" signifies the acquisition of such knowledges and spiritual opulence there from; therefore a ship is here described with all its furniture, its planks, oars, mast, its pilots, rowers, mariners, and in the preceding and following verses, its wares. But it would take too much space to explain here what all these particulars signify in the spiritual sense; it is enough to say that it is evident from this that a "ship" signifies doctrine from the Word, and that its "planks," "oars," and "mast" signify the various things of which doctrine consists; also that those who teach, lead, and rule, are meant by "pilot" "ship-masters," "rowers," and "mariners," and the doctrinals themselves by its "wares," and the acquisition of spiritual wealth and spiritual riches, which are the knowledges of truth and good, through which wisdom is gained, by "trading." It is therefore said, "thy wise men, O Tyre, were in thee, they were thy ship-masters."
[3] Again in the following chapter, which also treats of Tyre:
Behold, thou art wiser than Daniel; there is no secret that they can hide from thee; in thy wisdom and in thine understanding thou hast made to thyself wealth, and hast made gold and silver in thy treasures; by the abundance of thy wisdom in thy trading thou hast increased to thyself wealth (Arcana Coelestia 1201.)
[4] The vastation of the church in respect to the knowledges of truth and good is treated of in the same chapter, and is described in these words:
At the voice of the cry of thy ship-masters the suburbs shall quake. And all that hold the oar shall come down from their ship, all the ship masters of the sea, and shall cry out bitterly over thee (Ezekiel 27:28-30).
"Ship-masters" signify those who are wise by means of knowledges from the Word; "those that hold the oar" signify those who are intelligent; the vastation of wisdom and intelligence is signified by "the voice of the cry of the ship-masters," and by "those who hold the oar shall come down from the ships."
[5] That "ships" in the Word mean the knowledges of truth and good and also doctrinals from the Word, when the cargo is meant by the "ship," that is, the contents for the containant, is further evident from these passages. In Isaiah:
Howl, ye ships of Tarshish, for Tyre is devastated. The inhabitants of the island are still, the merchant of Zidon passing over the sea, they have filled thee. Howl, ye ships of Tarshish, for your stronghold is devastated (Isaiah 23:1, 2, 14).
"The ships of Tarshish" mean doctrinals from the Word, for those ships carried gold and silver, which signify goods and truths and the knowledges of these from the Word; and as "Tyre" signifies the church in respect to the knowledges of truth and good, here the church vastated, therefore it is said, "Howl, ye ships of Tarshish, for Tyre is devastated;" "the inhabitants of the island" mean those who are in the goods of life according to their doctrinals; "the merchants of Zidon" signify those who are in truths from the Word, of whom it is said, "they have filled thee;" "your stronghold" signifies doctrine from the Word defending; and "it is devastated" signifies that there is no perception of it and thence no truth; for the same doctrinals from the Word apart from spiritual perception are not truths, for they are falsified by incorrect ideas respecting them.
[6] In the same:
The isles shall trust in Me, and the ships of Tarshish in the beginning, to bring thy sons from far, their silver and their gold with them (406, where this is explained. For the ships of Tarshish in the beginning brought gold and silver in great abundance, which signified the goods of life and the truths of doctrine.
[7] Of the ships of Tarshish it is said in the first book of Kings:
Solomon made a ship in Ezion-geber, which is beside Eloth, on the shore of the Sea Suph, in the land of Edom. And Hiram sent his servants, shipmen that had knowledge of the sea, with the servants of Solomon. They came to Ophir and took gold, four hundred and twenty talents, and brought it to King Solomon (1 Kings 9:26-28).
And again:
The king had at sea a ship of Tarshish with the ship of Hiram; once in three years came the ship of Tarshish, bringing gold and silver, ivory and apes and peacocks (1 Kings 10:22).
and again in the same book:
King Jehoshaphat built ships of Tarshish to go to Ophir for gold; but they went not, for the ships were broken at Ezion-geber (1 Kings 22:48).
Although these are historical facts they contain a spiritual sense as well as the prophecies; "the ships made in Ezion-geber, at the shore of the Sea Suph in the land of Edom," signified the knowledges of the natural man, for these contain in themselves, and as it were carry, spiritual wealth, as ships carry worldly wealth; for "the Sea Suph" and "the land of Edom," where Ezion-geber was, were the outmost border of the land of Canaan, and the "outmost borders of the land of Canaan" signify the ultimates of the church, which are knowledges (scientiae), including the cognitions [cognitiones] of truth and good. "Gold and silver" signify the goods and truths of the internal church; "ivory, apes, and peacocks," signify the truths and goods of the external church; knowledges (scientia) here meaning such knowledges as the ancients had, namely, the knowledges of correspondences, of representations, and of influxes, and respecting heaven and hell, which especially included and were serviceable to the cognitions of truth and good of the church; "Hiram" signifies the nations that are out of the church with whom also there are cognitions of good and truth; and that the "ships" under king Jehoshaphat "were broken" signifies the devastation of the church in respect to its truths and goods.
[8] From these considerations it can be seen what is signified in particular by "the ships of Tarshish" in the preceding passages, and also in David:
By the east wind Thou breakest the ships of Tarshish (The Last Judgment 61). "The ships of Tarshish" here signify false doctrines.
[9] Also in Isaiah:
The day of Jehovah of Hosts upon all the cedars of Lebanon that are exalted and lifted up, and upon all the oaks of Bashan, and upon all the exalted mountains, and upon all the hills that are lifted up, and upon every lofty tower, and upon every fenced wall, and upon all the ships of Tarshish, and upon all images of desire, that the haughtiness of man [homo] may bow down, and the exaltation of men [viri] be brought low, and Jehovah alone be exalted in that day (The Last Judgment 46.) Those within the church upon whom the judgment was wrought are here recounted; "the cedars of Lebanon exalted and lifted up" signifying those who are boastful from self-intelligence, and "the oaks of Bashan" those who are boastful from knowledge [scientia], for "cedars" in the Word are predicated of the rational man, and "oaks" of the natural man, and intelligence belongs to the rational man, and knowledge to the natural man. "The exalted mountains and hills lifted up" signify those who are in the love of self and in the love of the world (See above, n. 405; "lofty tower" and "fenced wall" signify confirmed principles of falsity, and thus also such as are in them; "the ships of Tarshish and the images of desire" signify the false doctrine favoring the delights of earthly loves. The destruction of the arrogance that springs from self-intelligence and knowledge is meant by "that the haughtiness of man [homo] may bow down, and the exaltation of men [viri] be brought low;" that all intelligence and knowledge are from the Lord is signified by "that Jehovah alone may be exalted in that day." It is believed that knowledge is from man; but so far as knowledge is serviceable to intelligence, in which is the perception of truth, it is from the Lord alone.
[10] In Isaiah:
In Zion and in Jerusalem will the glorious Jehovah be unto us a place of rivers, of streams, of breadth of spaces; no ship of oar shall go therein, and no magnificent ship shall pass through it (Isaiah 33:21).
"Zion and Jerusalem" mean the Lord's church, "Zion" the church where the good of love rules, and "Jerusalem" the church where the truth of doctrine rules. Jehovah is called "glorious" (or magnificent) when men of the church are such as to be recipients of Divine good and truth from the Lord; and Zion and Jerusalem are called "a place of rivers, of streams, and of breadth of spaces," when all their wisdom and intelligence, and good and truth, are from the Lord, "rivers" signifying wisdom, "streams" intelligence, and "breadth of spaces" truths from good in multitude and extension; "no ship of oar shall go therein, and no magnificent ship shall pass through it," signifies that in the church there shall be no intelligence and wisdom from one's own [proprium]; "a ship of oar" meaning intelligence from one's own [proprium], because it is moved by men by means of oars, and a "magnificent ship" wisdom from one's own [proprium], because man is boastful and proud by reason of that wisdom; for when a ship is passing through and crossing the sea, thus bearing its cargo on its course, it signifies intelligence and wisdom. Here evidently no ship is meant, for this is said of Zion and Jerusalem.
[11] In David:
How many are Thy works, O Jehovah; this sea great and wide in spaces, wherein is the creeping thing without number, small animals with the great. There go the ships; there is leviathan, which Thou hast formed to play therein. All these wait upon Thee, that Thou mayest give them their food in its time (513. "Ships" mean doctrinals, the "leviathan" (or whale) all things of the natural man in the complex; this is said "to play in the sea" because of the delight of knowing and thus of becoming wise. Since man by virtue of these things is actuated by a desire to know and understand, it is said, "All these wait upon Thee, that Thou mayest give them their food in its time," "to wait upon" signifying to desire, and "food" knowledge and intelligence; for man does not desire these from himself, but from those things that are with him from the Lord; consequently these are what desire with man, although it appears as if man desired from himself.
[12] In the same:
They that go down to the sea in ships, that do work in many waters; these see the deeds of Jehovah and His wonders in the deep (Psalms 107:23, 24).
"They that go down to the sea in ships, that do work in many waters," signify those who intensely study the doctrine of truth from the Word; "these see the deeds of Jehovah and His wonders in the deep," signifies that they understand the truths and goods of heaven and the church, and the hidden things thereof, "the deeds of Jehovah" meaning all things of the Word that perfect man, all which have reference to truth and good, and "the wonders in the deep" meaning the hidden things of intelligence and wisdom.
[13] In Isaiah:
Thus saith Jehovah your 1Redeemer, the Holy One of Israel, For your sakes I have sent to Babylon, and I will cast down all the bars, and the Chaldeans, in whose ships there is a cry (Isaiah 43:14).
This treats of the deliverance of the faithful from the oppression of those who lay waste the church; those who lay waste the church are meant by "Babylon," and they lay it waste by withholding all from the knowledges of truth and good, affirming that they alone know and must be believed, and yet they know nothing of truth; thus they keep others with themselves in dense ignorance, and turn them away from the worship of the Lord, that they themselves may be worshiped. "To cast down their bars" signifies their principles of falsity and the falsities devastating truths, "bars" meaning the principles of falsity, and "the Chaldeans" those who devastate by falsities; for "Babylon" means those who destroy goods by means of evils, and the "Chaldeans" those who destroy truths by means of falsities. "In whose ships there is a cry" signifies the destruction of their doctrinals.
[14] This destruction is further described by "ships" in Revelation:
For in one hour so great riches was made desolate. And every ship master, and everyone concerned with the ships, and the sailors, and all who trade by sea, stood afar off, and cast dust upon their heads, and cried out weeping and mourning, saying, Woe, woe, the great city Babylon, wherein were made rich all that had ships in the sea, by reason of her preciousness; for in one hour has she been made desolate (Revelation 18:17, 19).
This passage will be explained further on. In Daniel:
And at the time of the end shall the king of the south come into collision with him; and the king of the north shall rush upon him like a tempest, with chariot and with horsemen and with many ships; and he shall enter into the land and shall overflow and pass through (Daniel 11:40).
"The time of the end" signifies the last time of the church, when there is no truth because there is no good; "the king of the south" means truth in light, which is truth from good; "the king of the north" means no truth because there is no good, consequently falsity, for where there is no truth there is falsity, since man then turns himself away from heaven to the world, and from the Lord to self; and when nothing flows in out of heaven from the Lord, nothing flows in from the world and from self except falsity from evil. The combats between good from truth and falsity from evil in the last times of the church are described in this chapter by the combats between the king of the south and the king of the north; that falsities will then rush in and destroy truths is meant by "the king of the north shall rush upon the king of the south with chariot, with horsemen, and with many ships," "chariot" meaning the doctrine of falsity, "horsemen" the reasonings therefrom, and "ships" the falsities and falsifications of truth of every kind; that "he shall enter into the land, and overflow and pass through," signifies that falsities will destroy all things of the church, both exterior and interior.
[15] In Moses:
And Jehovah shall bring thee back into Egypt in ships, by the way whereof I said unto thee, Thou shalt see it no more again; where ye shall be sold unto your enemies for menservants and for maidservants and there shall be no buyer (Deuteronomy 28:68).
This treats of the desolation of the church in respect to truth, when the life is not according to the Lord's precepts in the Word; "the sons of Israel," to whom this was said, represented and thence signified the church where the Word is, and truths of doctrine therefrom, thus spiritual men; but the "Egyptians" signified merely natural men. "Jehovah shall bring them back into Egypt in ships" signifies that they will be merely natural in consequence of doctrinals of falsity, "ships" meaning doctrinals of falsity; "by the way whereof I said unto thee, Thou shalt see it no more again," signifies from being a spiritual man into being a merely natural man, for the man of the church from being a natural man becomes spiritual; but when he does not live according to the commandments from the Word, from being a spiritual man he becomes merely natural; "where ye shall be sold unto your enemies for menservants and maidservants," signifies that falsities and evils shall become dominant; "and there shall be no buyer" signifies to become utterly vile.
[16] In Job:
My days are swifter than a runner; they flee away; they see no good; they pass by with the ships of desire, as the eagle flieth to its food (Job 9:25, 26).
"Ships of desire, with which the days pass by," signify the natural affections and delights of every kind, which are merely of the world and of the body; and because these are more eagerly desired and imbibed than spiritual things, it is said, "as the eagle flieth to its food."
[17] In Moses:
Zebulun shall dwell at the haven of the seas, and he shall dwell at the haven of ships, and his side shall be unto Zidon (Arcana Coelestia 6382-6386.)
[18] In the same:
When there shall be ships from the place of the Kittim, and they shall afflict Asshur and shall afflict Eber, and he also even to him that is perishing (Numbers 24:24).
This is from the prophecy of Balaam. "Ships from the place of the Kittim" signify the knowledges of truth and good, which those had who were of the Ancient Church; "Asshur, whom they shall afflict," signifies reasonings from falsities; and "Eber, whom also they shall afflict," signifies the externals of worship, such as existed among the sons of Jacob; their vastation in respect to truth and good is signified by "he also even to him that is perishing."
[19] In the book of Judges:
Gilead, why dwellest thou in the crossing of Jordan? And why will Dan fear ships? (Judges 5:17).
"Gilead" has a similar meaning with "Manasseh," and "Manasseh" signifies the good of the natural man; and because the tribe of Manasseh did not fight in company with Deborah and Barak against the enemies, it is said, "Gilead, why dwellest thou in the passage of Jordan?" which signifies, why livest thou in externals only, which are of the natural man? The external of the church was signified by the regions beyond Jordan, and its internal by the regions on this side Jordan. The external of the church is with those who are more natural than spiritual. And because the tribe of Dan was not joined with Deborah and Barak in the battle with the enemies it is said, "why will Dan fear ships?" signifying, why does not one reject falsities and the doctrinals of falsity?
[20] As all things in the Old Testament contain in themselves a spiritual sense, so do all things in the New Testament which are in the Gospels and in Revelation. Moreover, all the Lord's words and doings and miracles signify Divine celestial things, because the Lord spoke from the Divine, and did His works and miracles from the Divine, therefore from things first through things last, and thus in fullness. From this it can be seen that the Lord's teaching from boats was significative; also that it was significative that He chose certain of His disciples from boats while they were fishing; and that He walked upon the sea to the boat in which the disciples were, and thence calmed the wind.
Respecting the Lord's teaching from a boat it is said in the Gospels:
Jesus sat by the seaside. And there were gathered unto Him great multitudes, so that He entered into a boat and sat; and the whole multitude stood on the beach. And He spake to them many things in parables (Matthew 13:1, 2, et seq.; Mark 4:1, 2, et seq .).
Jesus, standing by the shore of Gennesaret, saw two boats standing by the lake. Then He entered into one of the boats, which was Simon's, and asked him to put out a little from the land. And He sat down, and taught the throng out of the ship (Luke 5:1-9).
In all these particulars also, that "He sat by the seaside" and "on the shore of Gennesaret," then "that He entered into Simon's boat, and taught the throng therefrom," there is a spiritual sense. This was done because the "sea" and the "lake of Gennesaret" signify, in reference to the Lord, the knowledges of good and truth in the whole complex, and "Simon's boat" signifies the doctrinals of faith; so "His teaching from a boat" signifies that it was from doctrine.
[21] Respecting the Lord's walking on the sea to the boat in which the disciples were, it is said in the Gospels:
The boat containing the Lord's disciples was in the midst of the sea, tossed by the wind. In the fourth watch of the night, Jesus came unto them, walking on the sea. And Peter said, Bid me come unto Thee upon the water. And He said, Come. Therefore Peter, going down, walked upon the water to come to Jesus. But beginning to sink, he was afraid. Jesus stretching forth His hand, took hold of him, and said, O man of little faith, wherefore didst thou doubt? And when they were come into the boat the wind ceased. And they that were in the boat worshiped Him, saying, Of a truth thou art the Son of God (Matthew 14:24-33; Mark 6:48-52).
And again:
When evening came His disciples went down unto the sea; and when they had entered into a boat they went over the sea toward Capernaum. And it was now dark, but Jesus was not come to them. And the sea was moved by a great wind that blew. When they had gone on about twenty-five or thirty stadia, they beheld Jesus walking on the sea, and drawing nigh unto the boat; and they were afraid. But He said, It is I; be not afraid. Then they were willing to receive Jesus into the boat; and immediately the boat was at the land whither they were going (John 6:16-21, et seq.).
Here, too, the particulars signify Divine spiritual things, which nevertheless do not appear in the letter; as the sea, the Lord's walking upon it, the fourth watch in which He came to the disciples, and the ship, His entering into it, and from it restraining the wind and the waves of the sea, and other things besides. But there is no need singly to explain here the spiritual things signified; let it be said only that the "sea" signifies the ultimate of heaven and the church, since there are seas in the outmost borders of the heavens; the Lord's walking upon the sea signifies the Lord's presence and His influx even into these, and consequent life from the Divine to those who are in the ultimates of heaven; their life from the Divine was represented by the Lord's walking upon the sea; and their obscure and wavering faith was represented by Peter's walking upon the sea and beginning to sink, but being saved when the Lord took hold of him, "to walk" signifying in the Word to live. This was done "in the fourth watch" to signify the first state of the church, when it is daybreak and morning is at hand, for then good begins to act through truth, and then the Lord comes; that the sea in the meanwhile was moved by the wind, and that the Lord restrained it, signifies the natural state of life that precedes, which is an unpeaceful and as it were tempestuous state; but with the state that is nearest to morning, which is the first state of the church with man, because the Lord is then present in the good of love, there comes tranquillity of mind.
[22] The like is signified by the Lord's calming the wind and the waves of the sea, as described in the Gospels:
When Jesus had entered into a boat His disciples followed Him. And behold, there arose a great commotion in the sea, so that the boat was covered by the waves; but He was asleep. Therefore the disciples, coming to Him awoke Him, saying, Lord, save us; we perish. Then He arose and rebuked the wind; and there was a great calm (Matthew 8:23-26; Mark 4:36-40; Luke 8:23, 24).
This represented the state of men of the church when they are in what is natural and not yet in what is spiritual, in which state the natural affections, which are various cupidities springing from the loves of self and the world, rise up and produce various commotions of the mind. In this state the Lord appears as it were absent; this apparent absence is signified by His being asleep; but when they come out of a natural into a spiritual state these commotions cease, and there comes tranquillity of mind; for the Lord calms the tempestuous commotions of the natural man when the spiritual mind is opened, and through it the Lord flows into the natural. Since the affections that are of the love of self and of the world, and the consequent thoughts and reasonings, are from hell, for they are lusts of every kind that rise up therefrom into the natural man, these, too, are signified by "the wind and the waves of the sea," and hell itself is signified by the "sea" in the spiritual sense.
[23] This can be seen, too, from its being said that "the Lord rebuked the wind," as also in Mark:
Jesus awoke and rebuked the wind, and said unto the sea, Be quiet, be still. And the wind ceased, and there was a great calm (342.
Footnotes:
1. The photolithograph has "our", the Hebrew "your," as also Apocalypse Revealed 786; Arcana Coelestia 1368, 6385; The Doctrine of the New Jerusalem Regarding the Lord 34, 38, 40.
514. "Et tertia pars navium periit." - Quod significet quod etiam omnes cognitiones ex Verbo, et ex doctrinis inde, constat ex significatione "tertiae partis", quod sit omne, hic omnes, quia dicitur de cognitionibus veri et boni; et ex significatione "navium", quod sint cognitiones veri et boni, tum doctrinalia; quod "naves" illa significent, est quia illae ferunt opes super mare pro negotiatione, et per "opes" in Verbo significantur cognitiones veri et boni, quae etiam sunt doctrinalia. Per "naves" in sensu stricto, in quo continens intelligitur, significatur Verbum et doctrina e Verbo, quia Verbum et inde doctrina continent cognitiones veri et boni, sicut naves continent opes; et "negotiari", quod imprimis fit per naves, significat comparare sibi cognitiones et illas communicare aliis: at dum contenta intelliguntur pro continente, per "naves" significantur cognitiones ex Verbo, et ex doctrina e Verbo.
[2] Quod "naves" talia significent, constare potest a locis in Verbo ubi nominantur:
- Ut apud Ezechielem,
Tyre, "in corde maris termini tui; architecti tui perfecerunt pulchritudinem tuam; ex abietibus e Senire aedificarunt tibi omnes tabulas, cedrum e Libano sumpserunt ad faciendum malum pro te; e quercubus e Baschane fecerunt remos tuos, asserem tuum fecerunt ebore; filiam gressuum ex insulis Kitthim:.... habitatores Sidonis et Arvadi fuerunt remiges tui: sapientes tui, Tyre, fuerunt in te, fuerunt naucleri tui: seniores Gebalis et sapientes ejus fuerunt in te, confirmantes fissuram tuam; omnes naves maris et nautae earum fuerunt in te, ad negotiandum negotiationem tuam:.... naves Tharschischi, turmae tuae in mercatu tuo, unde impleta es et honorata valde in corde marium" (Ezechielem 27:4-6, 8, 9, 25):
agitur in eo capite de Tyro: et quia per "Tyrum" significantur cognitiones veri et boni, ideo agitur de negotiatione ejus, et de variis mercibus quibus ditata est; per "negotiationem" enim ejus cum variis mercibus, quibus ditata est, significatur comparatio cognitionum illarum, et inde opulentia spiritualis; hic itaque describitur navis cum omni ejus apparatu, ut quoad tabulas, remos, malum, quoad naucleros, remiges et nautas, et in antecedentibus et conSequentibus quoad merces. Quid autem singula in spirituali sensu significant, prolixum foret hic describere; satis est quod inde constare posSit quod "navis" significet doctrinam ex Verbo, et quod "tabulae", "remi", "malus" significent varia ex quibus doctrina; quodque illi qui docent, ducunt et regunt, intelligantur per "gubernatorem, "naucleros", "remiges" et "nautas", et ipsa doctrinalia per "merces" ejus, et comparatio opum et divitiarum spiritualium, quae sunt cognitiones veri et boni per quas sapientia, per "negotiationem": quare dicitur, "Sapientes tui, Tyre, fuerunt in te, fuerunt naucleri tui:"
[3] et in capite sequente, ubi etiam agitur de Tyro,
"Ecce sapiens tu prae Daniele, ullum occultum non absconderunt tibi; in sapientia tua et in intelligentia tua feceras tibi opes, et feceras aurum et argentum in thesauris tuis; per multitudinem sapientiae tuae in negotiatione tua feceras tibi opes" (Ezechiel 28:3-5):
ex quibus patet quod per "Tyrum" et ejus "negotiationes" intelligantur cognitiones veri et boni per quas sapientia; quid alioqui foret tam multa dicere de mercibus ejus et de mercatura ejus, si non intelligerentur spiritualia? (Quod per "Tyrum" intelligatur ecclesia quoad cognitiones veri et boni, et inde cognitiones veri et boni quae ecclesiae, videatur in Arcanis Caelestibus n. 1201,)
[4] Agitur postea in eodem capite de vastatione ecclesiae quoad cognitiones veri et boni, quae etiam his verbis describitur,
"Ad vocem clamoris nauclerorum tuorum contremiscent suburbana, et descendent ex navibus tuis omnes tenentes remum: omnes naucleri maris.... clamabunt super te amare" (27:28-30):
per "naucleros" significantur sapientes per cognitiones ex Verbo; per "tenentes remum" significantur intelligentes; vastatio sapientiae et intelligentiae significatur per "vocem clamoris nauclerorum", et per quod "descendent ex navibus tenentes remum."
[5] Quod per "naves" in Verbo intelligantur cognitiones veri et boni, et quoque doctrinalia ex Verbo, dum per "naves" intelliguntur opes, ita contenta pro continente, constat adhuc ex his locis:
- Apud Esaiam,
"Ejulate, naves Tharschischi, quia devastata est Tyrus;.... silent habitatores insulae, mercator Sidonis transiens mare, impleverunt te: ejulate, naves Tharschischi, quia devastatum est munimentum vestrum" (23:1, 2, 14):
per "naves Tharschischi" intelliguntur doctrinalia ex Verbo; nam illae naves apportarunt aurum et argentum, per quae significantur bona et vera, et illorum cognitiones ex Verbo; et quia per "Tyrum" significatur ecclesia quoad cognitiones veri et boni, hic illa vastata, inde dicitur, "Ejulate, naves Tharschischi, quia vastata est Tyrus": per "habitatores insulae" intelliguntur qui in bonis vitae sunt secundum doctrinalia sua; per "mercatores Sidonis" significantur qui in veris ex Verbo, de quibus dicitur quod "impleverint te"; per "munimentum vestrum" significatur doctrina ex Verbo tutans, et per "devastatum illud" significatur quod non ejus perceptio, et inde non verum; nam similia doctrinalia ex Verbo absque perceptione spirituali non sunt vera, quia per ideas non justas de illis falsificata sunt.
[6] Apud eundem,
"Mihi insulae confident, et naves Tharschischi in principio, ad adducendum filios tuos e longinquo, argentum et aurum eorum cum illis" (60:9):
quod per "naves Tharschischi in principio" intelligantur cognitiones veri et boni, quales sunt illis in principio qui reformantur, videatur supra (n. 406 [c]), ubi illa explicata sunt: naves Tharschischi enim in principio ferebant aurum et argentum in magna copia, per quae significantur bona vitae et vera doctrinae.
[7] De navibus Tharschischi legitur in Libro Primo Regnum,
"Navem fecit Salomo in Ezion Jeber quae apud Eloth juxta litus Maris Suph in terra Edomi; et misit Chiramus.... servos suos, viros navium, gnaros maris, cum servis Salomonis; venerunt in Ophirem, et sumpserunt aurum quadringenta et viginti talenta, quae adduxerunt ad Regem Salomonem" (9:26-28);
et dein
"Navis Tharschisch erat regi in mari cum navi Chirami; semel ternis annis veniebat navis Tharschisch, portans aurum et argentum, ebora, et simias et pavones" (10:22 1
);
et postea in eodem libro,
Rex "Jehoschaphath fecit naves Tharschisch, ut abirent in Ophirem ob aurum; sed non abiverunt, nam fractae sunt naves in Ezion Jeber" (22:49[48]):
quamvis haec historica sunt, usque continent sensum spiritualem aeque ac prophetica: quod "naves factae sint in Ezion Jeber ad litus Maris Suph in terra Edomi" significabat scientias naturalis hominis, nam illae in se continent et quasi portant opes spirituales, sicut naves opes mundanas; "mare" enim "Suph", et "terra Edomi" ubi Ezion Jeber, erat ultimus terminus terrae Canaanis; et per "ultimos terminos terrae Canaanis" significantur ultima ecclesiae, quae sunt scientiae comprehendentes cognitiones veri et boni: per "aurum" et "argentum" significantur bona et vera ecclesiae internae; per "ebora", "simias", et "pavones" significantur vera et bona ecclesiae externae: per scientias intelliguntur scientiae quales fuerunt antiquis, nempe scientiae correspondentiarum, repraesentationum, influxuum, ac de caelo et inferno; quae imprimis comprehendebant cognitiones veri et boni ecclesiae, ac illis inserviebant: per "Chiramum" significantur gentes quae extra ecclesiam, apud quas etiam sunt. cognitiones boni et veri: per quod "naves" sub rege Jehoschaphath "fractae sint" significat devastationem ecclesiae quoad vera et bona ejus.
[8] Ex his constare potest quid in specie significatur per "naves Tharschischi" in praecedentibus; et quoque apud Davidem,
"Per ventum orientalem confringes naves Tharschisch" (Psalms 48:8 [B.A. 7]):
per "ventum orientalem" significatur devastatio et desolatio; nam per ventum qui ab oriente venit in mundo spirituali domicilia malorum evertuntur funditus, ac ipsi cum thesauris, in quibus cor suum posuerunt, ejiciuntur in inferna (de quo vento videatur in opusculo De Ultimo Judicio 61): per "naves Tharschisch" hic significantur doctrinalia falsa.
[9] Et apud Esaiam,
"Dies Jehovae Zebaoth.... super omnes cedros Libani atlas et elatas; et super omnes quercus Baschanis; et super omnes montes altos, et super omnes colles elatos; et super omnem turrim excelsam, et super omnem murum munitum; et super omnes naves Tharschisch; et super omnes imagines desiderii; ut destruatur superbia hominis, et humilietur altitudo virorum, et exaltetur Jehovah solus in die illo" (2:12-17):
per "diem Jehovae" intelligitur adventus Domini, quando ultimum judicium a Domino peractum fuit. (Quod hoc a Domino peractum sit quando in mundo fuit, videatur in opusculo De Ultimo Judicio 46.) Recensentur hic super quos intra ecclesiam judicium factum est: per "cedros Libani altas et elatas" significantur qui ex propria intelligentia se jactant, et per "quercus Baschanis" qui ex scientia; nam "cedri" in Verbo dicuntur de rationali homine, et "quercus" de naturali, ac rationali homini est intelligentia, et naturali homini scientia: per "montes altos et colles elatos" significantur qui in amore sui et in amore mundi sunt (videatur supra, n. 405 [g]): per "turrim excelsam", "et murum munitum", significantur principia falsi confirmata, ita quoque illi qui in iis sunt per "naves Tharschisch", et per "imagines desiderii", significantur doctrinalia falsa faventia jucundis amorum terrestrium: destructio fastus ex propria intelligentia et scientia, intelligitur per "ut destruatur superbia hominis, et [humilietur] altitudo virorum"; quod omnis intelligentia et scientia sit a Domino, significatur per "ut exaltetur Jehovah solus in die illo." Creditur quod scientia sit ex homine; sed scientia quatenus inservit intelligentiae, in qua est perceptio veri, est a solo Domino.
[10] Apud Esaiam,
In Zione et Hierosolyma "magnificus Jehovah nobis, locus fluviorum, fluminis, latitudinis spatiorum; non ibit in eo navis remi, et navis magnifica non transibit eum" (Esaiam 33:11):
per "Zionem" et "Hierosolymam" intelligitur ecclesia Domini, per "Zionem" ecclesia ubi regnat bonum amoris, et per "Hierosolymam" ubi verum doctrinae; ibi dicitur "Jehovah magnificus" quando homines ecclesiae tales sunt ut sint receptiones Divini Boni et Veri a Domino: et vocatur Zion et Hierosolyma "locus fluviorum, fluminis, et latitudinis spatiorum", quando omnis illorum sapientia et intelligentia ac bonum et verum sunt a Domino; "fluvii" significant sapientiam, "flumen" intelligentiam, "latitudo spatiorum" vera ex bono in multitudine et extensione: "non ibit in eo navis remi, et navis magnifica non transibit eum", significat quod non in ecclesia erit intelligentia et sapientia ex proprio; "navis remi" est intelligentia ex proprio, quia ducitur ab hominibus per remos; et "navis magnifica" est sapientia ex proprio, quia homo ex illa gloriatur et superbit; "navis" enim significat intelligentiam et sapientiam quando vadit in mari et transit, sic enim est in cursu vehens suas opes: quod hic non intelligatur navis, patet, quia dicitur de Zione et Hierosolyma.
[11] Apud Davidem,
"Multa sunt opera tua, Jehovah;.... hoc mare magnum et latum spatiis, ibi reptile cui non numerus, animalia parva cum magnis; ibi naves eunt; leviathan quem formasti ad ludendum in eo: omnia Te exspectant, ut des cibum eorum in tempore suo" (Psalms 104:24-27):
hic non intelligitur mare, nec intelliguntur reptilia, animalia, leviathan seu balaena, ac naves, sed talia quae sunt apud homines ecclesiae; hi enim "exspectant Jehovam": per "mare magnum et latum" significatur externus seu naturalis homo, qui recipit bona et vera scientifice; "magnum" dicitur de bono ibi, et "latum" de vero ibi: per "reptilia" significantur scientifica viva; per "animalia magna et parva" cognitiones boni et veri omnis generis, superiores et inferiores, ac in communi et in specie (ut in articulo mox superiori, n. 513): per "naves" intelliguntur doctrinalia: per "leviathanem" seu "balaenam" omnia naturalis hominis in complexu, qui dicitur "ludere in mari" ex jucundo sciendi et inde sapiendi. Quia homo ex illis afficitur desiderio sciendi et intelligendi, dicitur", Omnia Te exspectant, ut des cibum eorum in tempore"; "exspectare" significat desiderare, et "cibus" scientiam et intelligentiam; homo enim ex se non desiderat illas, sed ex illis quae apud illum a Domino, proinde illa apud hominem, tametsi apparet sicut homo ex se.
[12] Apud eundem,
"Qui descendunt in mare in navibus, facientes opus in aquis multis, ipsi viderunt opera Jehovae, et mirabilia Ipsius in profundo" (Psalms 107:23, 24):
"Qui descendunt in mare [in] navibus, facientes opus in aquis multis", significat illos qui intense student doctrinae veri ex Verbo; "illi viderunt opera Jehovae, et mirabilia Ipsius in profundo", significat quod illi intelligant vera et bona caeli et ecclesiae, et abdita eorum; "opera Jehovae" sunt omnia Verbi quae perficiunt hominem, quae omnia se referunt ad verum et bonum; et "mirabilia in profundo" sunt abdita intelligentiae et sapientiae.
[13] Apud Esaiam,
"Sic dixit Jehovah Redemptor 2
vester, Sanctus Israelis, Propter Vos misi in Babelem, et dejiciam omnes vectes, et Chaldaeos, quorum in navibus clamor" (43:14):
haec de liberatione fidelium ab oppressione illorum qui vastant ecclesiam; per "Babelem" intelliguntur qui illam vastant, et vastant per id quod detineant omnes a cognitionibus veri et boni, dicentes quod ipsi sciant, et quod ipsis credendum, cum tamen nihil veri sciunt; sic tenentes alios secum in densa ignorantia, ac avertentes a cultu Domini ob finem ut ipsi colantur: "dejicere eorum vectes", significat eorum principia falsi, et falsa devastantia vera; "vectes" sunt principia falsi, et "Chaldaei" sunt qui per falsa devastant; per "Babelem" enim intelliguntur qui per mala destruunt bona, et per "Chaldaeos" qui per falsa destruunt vera: "quorum in navibus clamor" significat destructionem doctrinalium illorum.
[14] Haec destructio per "naves" etiam describitur in Apocalypsi,
"Una hora devastatae sunt tantae divitiae. Omnis etiam gubernator, et omnis qui super navibus versatur, et nautae, et omnes qui in mari negotiantur, e longinquo steterunt, .... et injecerunt pulverem in capita sua, et clamabant flentes et plangentes, dicentesque, Vae, vae, urbs magna" Babylon, "in qua divites facti sunt omnes qui habent naves in mari, ex pretiositate ejus, quia una hora devastata est" (18:17, 19);
sed haec ulterius explicata videantur in sequentibus.
Apud Danielem,
"Tandem in tempore finis collidet cum eo rex meridiei: ideo quasi procella irruet in eum rex septentrionis, cum curru et cum equitibus, et cum navibus multis; venietque in terram, et inundabit et penetrabit" (11:40):
"tempus finis" significat tempus ultimum ecclesiae, quando non verum quia non bonum; per "regem meridiei" intelligitur verum in luce, quod est verum ex bono; per "regem septentrionis" intelligitur non verum quia non bonum, proinde falsum; nam ubi non verum est, ibi est falsum, avertit enim homo se tunc e caelo ad mundum, et a Domino ad semet; et ex mundo et ex semet, quando nihil e caelo a Domino, non influit nisi falsum ex malo. Pugnae inter bonum ex vero et inter falsum ex malo ultimis ecclesiae temporibus describuntur in eo capite per pugnas inter regem meridiei et regem septentrionis; quod falsa tunc irruent et destruent vera, intelligitur per quod "rex septentrionis irruet in regem meridiei curru, equitibus, et cum navibus multis"; per "currum" intelligitur doctrina falsi, per "equites" ratiocinationes inde, per "naves" omnis generis falsa et falsificationes veri; quod "veniet in terram, et inundabit et penetrabit", significat quod falsa destruent omnia ecclesiae tam exteriora quam interiora ejus.
[15] Apud Mosen,
"Reducet te Jehovah in Aegyptum in navibus, per viam de qua dixi tibi, Non addes amplius videre illam, ubi vendemini hostibus vestris in servos et ancillas, nec tamen emptor" (Deuteronomius 28:68):
agitur ibi de ecclesiae desolatione quoad verum, si non vivitur secundum praecepta Domini in Verbo; "filii Israelis", ad quos haec dicta sunt, repraesentabant et inde significabant ecclesiam ubi Verbum et inde vera doctrinae, ita spirituales homines; "Aegyptii" autem mere naturales: quod "Jehovah reducet eos in Aegyptum in navibus" significat quod futuri mere naturales per doctrinalia falsi; "naves" sunt doctrinalia falsi: per "viam de qua dixi tibi, Non addes amplius videre eam", significat a spirituali homine in mere naturalem; nam homo ecclesiae a naturali homine fit spiritualis, at cum non vivit secundum praecepta ex Verbo, a spirituali homine fit mere naturalis: "ubi vendemini hostibus vestris in servos et ancillas" significat quod falsa et mala dominatura sint; "nec tamen emptor" significat prorsus viles.
[16] Apud Hiobum,
"Dies mei veloces fuerunt prae currente; fugerunt, non viderunt bonum; praeteriverunt cum navibus desiderii, sicut aquila volat ad cibum" (9:25, 26):
"naves desiderii", cum quibus dies praeteriverunt, significant affectiones et jucunditates naturales omnis generis, quae solum mundi sunt et corporis; quae quia prae spiritualibus appetuntur et hauriuntur, dicitur "sicut aquila volat ad cibum."
[17] Apud Mosen,
"Sebulon ad portum marium habitabit, et is ad portum navium, et latus ejus super ad Sidonem" (Genesis 49:13):
"Sebulon" significat conjunctionem boni et veri; "ad portum marium habitabit" significat vitam veri; "et is ad portum navium" significat secundum doctrinalia ex Verbo; "latus ejus super ad Sidonem" significat extensionem ab una parte ad cognitiones boni. (Sed haec explicata videantur in Arcanis Caelestibus n. 6382-6386.)
[18] Apud eundem,
"Tunc naves ex loco Kitthaeorum, et affligent Aschurem, et affligent Eberum; sed tamen etiam hic ad intereuntem" (Num. 24:24 3
);
hoc in prophetia Bileami: per "naves e loco Kitthaeorum" significantur cognitiones veri et boni, quae fuerunt illis qui ab Antiqua Ecclesia; per "Aschurem" quem affligent, significantur ratiocinationes ex falsis; et per "Eberum", quem etiam affligent, significantur externa cultus, qualia fuerunt apud filios Jacobi; vastatio eorum quoad verum et bonum, significatur per "etiam hic ad intereuntem."
[19] In Libro Judicum,
"Gilead, in transitu Jordanis habitas; et Dan cur timebit naves?" (5:17):
per "Gilead" intelligitur simile quod per Menassen, et per "Menassen" significatur bonum naturalis hominis; et quia tribus Menassis non una pugnavit contra hostes cum Debora et Barako, dicitur "Gilead, in transitu Jordanis habitas", per quod significatur, Cur vivis solum in externis quae sunt naturalis hominis? Externum ecclesiae significabatur per regiones trans Jordanem, ac internum ejus per regiones intra Jordanem; externum ecclesiae est apud illos qui plus naturales sunt quam spirituales: et quia tribus Danis nec fuit in pugna cum hostibus una cum Debora et Barako, dicitur "Dan cur timebit naves?" per quod significatur, Cur non repellit falsitates et doctrinalia falsi?
[20] Sicut omnia in Veteri Testamenti sensum spiritualem in se continent, ita quoque omnia in Novo Testamento quae apud Evangelistas et in Apocalypsi; omnia etiam verba Domini, et quoque facta et miracula, significant Divina caelestia, ex causa quia Dominus ex Divino locutus est, et ex Divino operatus est opera et miracula; ita ex primis per ultima, et sic in pleno. Exinde constare potest quod significativum fuerit quod Dominus docuerit ex navigiis; quod elegerit quosdam discipulos ex navibus cum piscabantur; quod Dominus ad navigium, in quo erant discipuli, ambulaverit super mari, et inde compescuerit ventum.
De docente Domino ex navigio, ita legitur apud Evangelistas,
"Jesus.... sedit juxta mare; et congregatae sunt ad ipsum turbae multae, adeo ut Ipse in navem ingressus sederet, et universa turba in litore staret; et locutus est illis multa in parabolis" (Matthaeus 13:1, 2, seq.; Marcus 4:1, 2, seq.);
et alibi,
[Factum est cum] Jesus "stans ad litus Genezareth, .... ut videret duo navigia stantia ad lacum;.... tunc ingressus est in unum navigiorum, quod Simonis erat, et rogavit illum ut a terra abduceret paululum: et consedit et docuit e navigio turbam" (Luca 5:1-9):
singulis his etiam sensus spiritualis inest; tum quod "consederit juxta mare", et "ad litus Genezareth", tum quod "ingressus in navem Simonis, et inde multa docuerit." Hoc factum est, quia per "mare", et per "lacum Genezareth", cum de Domino, significantur cognitiones veri et boni in omni complexu; et per "navem Simonis", doctrinalia fidei; inde quod "ex navi docuerit" significabat quod ex doctrina.
[21] De eo, quod Dominus ad navigium in quo erant discipuli ambulaverit super mari, ita legitur apud Evangelistas,
"Erat navis" (in qua discipuli Domini fuerunt) afflictata a vento in medio maris.... ; in quarta vigilia noctis pervenit ad eos Jesus ambulans super mari. .... Et dixit Petrus, .... Jube me ad Te venire super aquis: dixit, Veni; quare descendens Petrus ambulavit, super aquis, ut veniret ad Jesum; sed extimuit incipiens demergi:.... Jesus extendens manum apprehendit eum, et dixit, Exiguae fidei homo, quare dubitabas? Et cum 4
ingressi in navem quievit ventus; et qui in navi erant adoraverunt Ipsum, dicentes, Vere Filius Dei Tu es" (Matthaeus 14:24-33; Marcus 6:48-52):
et alibi,
"Cum vespera facta est, descenderunt discipuli ad mare, et postquam ingressi sunt in navigium, venerunt trans mare in Kapernaum, et tenebrae jam factae, sed non venit ad illos Jesus; et mare vento magno spirante commotum est: provecti quasi stadia viginti quinque ad triginta, vident Jesum ambulantem super mari, et prope navigium factum, et ideo extimuerunt: Ipse vero dixit, Ego sum, ne timete: et voluerunt accipere" Jesum "in navigium, sed statim navigium erat apud terram, ad quam tendebant" (Joh. 6:16-21 5
, seq.):
singula etiam hic significant Divina spiritualia, quae tamen non apparent in littera; sicut mare, ambulatio Domini super illo, quarta vigilia qua venit ad discipulos, tum navis, quod in illam ingressus Jesus, et quod inde compescuerit ventum et fluctus maris, praeter reliqua: spiritualia autem, quae significant, non hic opus est singillatim exponere; solum quod "mare" significet ultimum caeli et ecclesiae, quoniam in ultimis terminis caelorum sunt maria; "ambulatio Domini super mari", significabat praesentiam et influxum Domini etiam in illa, et inde illis qui in ultimis caeli vita ex Divino; vita illorum ex Divino repraesentabatur per "ambulationem Domini super mari"; ac illorum fides obscura et vacillans repraesentabatur per quod "Petrus ambulans super mari inceperit demergi", sed apprehensus a Domino salvatus; "ambulare" etiam in Verbo significat vivere: quod hoc factum sit "in quarta vigilia", significabat primum statum ecclesiae, quando diluculum est et instat mane, tunc enim incipit bonum agere per verum, et tunc est adventus Domini: quod "mare interea vento commotum fuerit", et quod Dominus "compescuerit illum", significat statum vitae naturalem qui praecedit, qui status est impacificus et quasi tempestuosus; at quando status proximus matutino est, qui est primus status ecclesiae apud hominem, quia Dominus tunc praesens est in bono amoris, fit tranquillum mentis.
[22] Simile quoque significatur per "sedationem venti et fluctuum maris" a Domino, de qua etiam apud Evangelistas,
"Conscendente" Jesu "in navem, secuti ipsum discipuli Ipsius; sed ecce motus magnus factus est in mari, ita ut navis contegeretur a fluctibus; Ipse vero dormiebat. Accedentes itaque discipuli expergefecerunt Ipsum, dicentes, Domine, serva nos, perimus;.... tunc erexit Se et reprehendit ventum.... , et facta est tranquillitas magna" (Matthaeus 8:23-26; Marcus 4:36-40; Luc. 8:23-24 6
):
per hoc repraesentabatur status hominum ecclesiae, quando in naturali sunt, et nondum in spirituali; in quo statu affectiones naturales, quae sunt variae cupiditates oriundae ex amoribus sui et mundi, assurgunt, et varios animi motus sistunt. In eo statu apparet Dominus sicut absens; haec absentia apparens significatur per quod "Dominus dormiret"; at cum e statu naturali in spiritualem veniunt, tunc cessant illi motus, et fit tranquillum mentis; nam motus intempesti naturalis hominis sedantur a Domino, quando spiritualis mens aperitur, et Dominus per illum influit in naturalem. Quoniam affectiones quae sunt amoris sui et mundi, et inde cogitationes et ratiocinationes, sunt ex inferno, sunt enim omnis generis concupiscentiae quae in naturalem hominem inde exsurgunt, ideo illae quoque per "ventum" et per "fluctus maris", et ipsum infernum per "mare", in sensu spirituali significantur;
[23] quod etiam constare potest ex eo, quod dicatur quod "Dominus reprehenderit ventum"; et apud Marcum,
"Jesus expergefactus increpavit ventum, et dixit mari, Sile et obmutesce; et quievit ventus, et facta est tranquillitas magna" (4:39):
hoc ad ventum et ad mare non dici potuit, nisi per illa intellexerit infernum, unde motus intempesti animi ex variis cupiditatibus exsurgunt.
Quod "maria" etiam significent inferna, videatur supra (n. 342 [c]).
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