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559. And they had tails like unto scorpions.- That this signifies sensual scientifics, which are persuasive, is evident from the signification of tails, as denoting sensual scientifics, concerning which in what follows; and from the signification of scorpions, as denoting things persuasive, infatuating, and suffocating (see above, n. 544). Hence tails like unto scorpions signify sensual scientifics, which are persuasive. Tails signify sensual scientifics, because the tails which the animals of the earth have, are continuations of the spine of the back, which is called the spinal marrow, and this is a continuation of the brain, and the brain like the head, signifies intelligence and wisdom, because intelligence and wisdom reside there in their beginnings, and because tails are the ultimates of it, they signify sensual scientifics, for these are the ultimates of intelligence and wisdom.
[2] Sensual scientifics are those scientifics which enter from the world through the five senses of the body, and hence, viewed in themselves, are material, corporeal, and worldly, as compared with those which are more interior. All those who are in the love of self, and have confirmed themselves against Divine and spiritual things, are sensual men, and when they think in their spirit, as is the case when they are left to themselves, they think concerning things Divine and spiritual things from sensual scientifics, and therefore they reject Divine and spiritual things as not worthy of belief, because they do not see them with their eyes, or touch them with their hands, and they apply their own scientifics, which they have made sensual and material, for the purpose of destroying them.
Take for example, learned men of this kind who are skilled in natural philosophy, anatomy, botany, and the other branches of human learning; when such persons see the wonderful things that exist in the animal and vegetable kingdoms, they say in their hearts that all these things are from nature, and not from the Divine, because they believe in nothing but what they can see with their eyes, and touch with their hands. For they cannot raise their minds, and thus see those things from the light of heaven, this light being thick darkness to them, but they keep their minds fixed on earthly things, almost like the animals of the earth, with which they also compare themselves. In a word, with such persons, all knowledges (scientiae) become sensual. For as is the man himself, such are all things pertaining to his understanding and will. If the man is spiritual, all things become spiritual; if he is only natural, all things become natural and not spiritual; if he is sensual, all things become sensual, and this is the case, however learned and scholarly he may appear to be before the world. But since all men have the faculty of understanding truths and perceiving goods, they are able to speak, by virtue of this faculty, as though they were spiritual-rational, but still they are sensual as to the spirit, for when such persons speak before the world, they do so not from the spirit, but from the memory which pertains to the body. These things are stated in order that it may be known what sensual scientifics are.
[3] The reason why these are exceedingly persuasive is, that they are the ultimates of the understanding; for the understanding terminates therein, as in its ultimates, and these captivate the vulgar, because they are appearances arising from such things as they see with their eyes in the world; and as long as the thought adheres in them, the mind cannot be disposed to think interiorly or above them, until they are removed. For the interior things of the mind all terminate in ultimates, and rest upon them as a house upon its foundation, wherefore [sensual scientifics] are exceedingly persuasive, but only in the case of those whose minds cannot be elevated above sensual things. But with those who are in the light of heaven from the Lord, the mind is elevated above these things, and the light of heaven dissipates them. Spiritual men therefore rarely think from sensual things, for they think from things rational and intellectual, while sensual men, who have confirmed themselves in falsities against things divine and spiritual, think only from things sensual when they are left to themselves.
[4] That tails signify sensual scientifics, is evident from the following passages.
Thus in Isaiah:
"Jehovah will cut off from Israel head and tail, branch and rush. The old man and honourable, he is the head; but the prophet that teacheth lies, he is the tail" (9:14, 15).
These words mean that all intelligence and wisdom are about to perish, and all the knowledge (scientia) of truth. By the head are signified intelligence and wisdom, therefore it is said, "the old man and honourable, he is the head," for an old man signifies the intelligence of truth, and the honourable, the wisdom of good. But by the tail is signified sensual knowledge (scientificum), which is the ultimate of intelligence and wisdom; when this is not conjoined with spiritual intelligence, it becomes false knowledge, or knowledge applied to confirm falsities, which is sensual knowledge like that of the sensual man, who sees nothing from the understanding. Hence the prophet that teacheth a lie is called the tail; for a prophet signifies the doctrine of truth, and therefore the knowledge (scientia) of truth, but in this case the doctrine and knowledge (scientia) of falsity. For a lie signifies falsity, and the teacher of a lie, him who teaches falsity by applying scientifics from the sense of the letter of the Word to confirm falsities.
[5] Again, in the same prophet:
"Neither shall there be any work for Egypt, which may make the head and tail, branch and rush" (19:15).
Here Egypt signifies the knowledge (scientia) of both spiritual and natural things. By there being no work for it which may make the head and tail, is signified, that it possesses neither spiritual things, nor natural things that confirm the spiritual, the head there denoting the cognitions of spiritual things by means of which comes intelligence, and the tail denoting natural scientifics, which are serviceable to spiritual things as means of intelligence. Similar things are signified by the branch and the rush, the branch denoting spiritual truth, and the rush, the sensual scientific, which is ultimate truth; for if the prior and the posterior, or the first and ultimate, do not make one in man, then he has not the head and the tail.
[6] So in Moses:
"Thus Jehovah shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath, if that thou hearken unto the commandments of thy God" (Deuteronomy 28:13).
"To make the head" signifies to make [a man] spiritual and intelligent, so that he may be elevated out of the light of the world into the light of heaven; and to make the tail, denotes to make [a man] sensual and foolish, so that he looks not to heaven but to the world; therefore it is said, "and thou shalt be above only, and thou shalt not be beneath." To be above denotes to be elevated by the Lord so as to look to heaven, and to be beneath denotes not to be elevated by the Lord, but from self, and man from self looks only to the world. For the interiors of man which pertain to thought and affection are raised to heaven by the Lord, when he is in good of life and thence in truths of doctrine, but if he is in evil of life, and consequently in falsities, then lower things look downwards, thus only to his own body and to such things as are in the world, and thus to hell, whence he puts off the nature which is truly human, and puts on the nature of a beast; for beasts look downwards, and to such things only as they meet with in the world and upon the earth. Elevation into the light of heaven by the Lord is an actual elevation of the interiors of man to the Lord, and depression or casting down to such things as are beneath and outside of the eyes, is an actual depression and casting down of the interiors, and when this is the case, then all the thought of his spirit is immersed in the ultimate Sensual.
[7] Again, in Moses:
"The sojourner who is in the midst of thee shall ascend high above thee more and more, but thou shalt descend downwards more and more. He shall lend to thee, but thou shalt not lend to him; he shall be the head, but thou shalt be the tail" (Deuteronomy 28:43, 44).
These words must be similarly understood. To be the head signifies to be spiritual and intelligent, and to be the tail signifies to be sensual and foolish; therefore it is also said, "he shall lend to thee, but thou shalt not lend to him," by which is signified, that he shall teach thee truths, but thou shalt not teach him.
[8] So in Isaiah:
"Say unto him, Take heed, and be quiet; fear not, neither be fainthearted, for the two tails of smoking fire-brands, for the fierce anger of Rezin and Syria, and of the son of Remaliah" (7:4).
Rezin and Syria signify the Rational perverted, and the son of Remaliah the king of Israel, also called Ephraim, signifies the Intellectual perverted. It is the Intellectual in relation to the Word that is signified by the king of Israel and by Ephraim, while it is the Rational in relation to confirmatory knowledges (scientiae) that is signified by Rezin and Syria. For a man must have a Rational in order that he may understand the Word. When these two are perverted, they look only downwards to the earth, and outward to the world, as sensual men do who are in the falsities of evil; therefore they are called tails. A smoking fire-brand signifies the lust (concupiscentia) of falsity, and thence wrath against the truths and goods of the church.
[9] So again, in Moses:
"Jehovah said unto Moses, Put forth thy hand, and take the serpent by the tail. And he put forth his hand, and caught it, and it became a rod in his hand" (Exodus 4:4).
That here also by tail is meant the Sensual, which is the ultimate of the natural, may be seen in the Leviticus 3:9; 8:25; 9:19; Exodus 29:22). That the burnt-offerings and sacrifices signified celestial and spiritual Divine things, which are the internals of the church, and from which worship is performed, may be seen in the 9:19); and afterwards that the dragon drew with his tail the third part of the stars of heaven, and cast them upon the earth (12:3, 4). These things may be seen explained below.
559. Verse 10. And they had tails like scorpions, signifies sensual knowledges [scientifica] that are persuasive. This is evident from the signification of "tails," as meaning sensual knowledges [scientifica] (of which presently); and from the signification of "scorpions," as being an infatuating and suffocating persuasiveness (of which see above, n. 544; therefore "tails like scorpions" signify sensual knowledges which are persuasive. "Tails" signify sensual knowledges because the tails that protrude outwardly from animals of the earth are the continuations of the spinal cord, which is called the spinal marrow, and this is a continuation of the brain, and the "brain" in like manner as the "head," signifies intelligence and wisdom, because intelligence and wisdom in their beginnings have their seat there; and as tails are the ultimates of the brain they signify sensual knowledges, since these are the ultimates of intelligence and wisdom.
[2] Sensual knowledges are such knowledges as enter from the world through the five bodily senses, and thence viewed in themselves are more material, corporeal, and worldly than those that are interior. All who are in the love of self and have confirmed themselves against Divine and spiritual things are sensual men, and when they are left to themselves and think in their spirit, they think about Divine and spiritual things from sensual knowledges, and consequently they reject Divine and spiritual things as not to be believed, because they do not see them with their eyes or touch them with their hands; and they apply their knowledges, which they have made sensual and material, to the destruction of these. For example, men who are learned in this kind of knowledge, who are skilled in physics, anatomy, botany, and other branches of human learning, when they see the wonderful things in the animal and vegetable kingdoms say in their hearts that all these things are from nature, and not from the Divine, and this because they believe in nothing that they do not see with their eyes and touch with their hands; for they are unable to elevate their minds upward so as to see these things from the light of heaven, for that light is thick darkness to them; but they detain their minds in earthly things, much the same as the animals of the earth do, with which indeed they compare themselves. In a word, with such all knowledges [scientiae] are made sensual; for such as the man himself is, such are all things of his understanding and will; if the man is spiritual all things become spiritual; if he is merely natural all things become natural and not spiritual; if the man is sensual all things become sensual, and this however learned and erudite he may seem to the world to be. But as every man has the faculty to understand truths and perceive goods, such men are able from that faculty to talk about these things like those who are spiritual-rational, although in respect to their spirit they are sensual; for when such men speak before others they do not speak from the spirit but from the bodily memory.
[3] All this has been said to make known what sensual knowledges are. These are what especially persuade, or are especially persuasive, because they are the ultimates of the understanding; for into these as into its ultimates the understanding closes, and these captivate the common people because they are appearances drawn from such things as they see in the world with their eyes; and so long as the thought clings to these it is impossible to dispose the mind to think interiorly or above them until they are put away; for the interior things of the mind all close into ultimates and rest upon them, as a house upon its foundation; consequently these are especially persuasive, but only with those whose minds cannot be elevated above sensual things; and the mind is elevated above them with those who are in the light of heaven from the Lord, for the light of heaven dissipates them. For this reason spiritual men rarely think from things sensual, for they think from things rational and intellectual; but sensual men, who have confirmed themselves in falsities against Divine and spiritual things, when they are left to themselves think only from sensual things.
[4] That "tails" signify sensual knowledges [scientifica] can be seen from the following passages. In Isaiah:
Jehovah will cut off from Israel head and tail, branch and rush. The old man and the honorable, he is the head; but the prophet, the teacher of lies, he is the tail (Isaiah 9:14, 9:16).
This means that all intelligence and wisdom and all knowledge [scientia] of truth will perish; the "head" signifies intelligence and wisdom, wherefore it is said "the old man and the honorable, he is the head," for the "old man" signifies the understanding of truth, and the "honorable" the wisdom of good; but the "tail" signifies sensual knowledge [scientificum], which is the ultimate of intelligence and wisdom; when this is not joined to spiritual intelligence it becomes false knowledge, or knowledge applied to confirm falsities, which is sensual knowledge, like that of the sensual man who sees nothing from the understanding. This is why "the prophet who teacheth lies" is called the "tail," a "prophet" signifying the doctrine of truth, and thence the knowledge of truth, but here doctrine and the knowledge of falsity, for a "lie" signifies falsity, and the "teacher of a lie" one who teaches falsity by applying knowledges from the sense of the letter of the Word to confirm falsities.
[5] In the same:
Neither shall there be for Egypt any work that may make head or tail, branch or rush (Isaiah 19:15).
"Egypt" signifies knowledge [scientia] both of spiritual and of natural things; "no work for it that may make head or tail" signifies that it has no spiritual things, neither natural things by which spiritual things are confirmed, the "head" signifies here the cognitions of spiritual things which are means of intelligence, and the "tail" natural knowledges [scientifica] which are serviceable to things spiritual for intelligence; "branch and rush" have a similar signification, "branch" being spiritual truth, and "rush" sensual knowledge, which is ultimate truth; for if what is prior and what is posterior, or what is first and what is last, do not make one in man, he has no "head and tail."
[6] In Moses:
Thus Jehovah shall make thee as the head, and not as the tail; and thou shalt be above only, and thou shalt not be beneath, if thou shalt hearken unto the commandments of thy God (Deuteronomy 28:13).
"To make as the head" means to make spiritual and intelligent, and thus to elevate out of the light of the world into the light of heaven; and "to make as the tail" means to make sensual and foolish, so as not to look to heaven but only to the world; therefore it is said "and thou shalt be above only, and thou shalt not be beneath," "to be above" meaning to be elevated by the Lord so as to look to heaven, and "to be beneath" meaning not to be elevated by the Lord, but by self, and man by self looks only to the world. For man's interiors which belong to his thought and affection are elevated to heaven by the Lord when man is in the good of life and thence in the truths of doctrine; but when he is in the evil of life and thence in falsities, his lower things look downward, thus only to his body and to such things as are in the world, and thus to hell. Thus man puts off his truly human nature and puts on a beastly nature, for beasts look downward and to such things only as are met with in the world and upon the earth. Elevation into the light of heaven by the Lord is an actual elevation of man's interiors to the Lord; and a depression or casting down to such things as are below and outside the eyes is an actual depression and casting down of the interiors, and when this takes place, all the thought of the spirit is immersed in the ultimate sensual.
[7] In Moses:
The sojourner who is in the midst of thee shall ascend above thee higher and higher, but thou shalt come down lower and lower. He shall lend to thee, and thou shalt not lend to him; he shall be as the head, and thou shalt be as the tail (Deuteronomy 28:43, 44).
This must have a like meaning; "to be as the head" signifying to be spiritual and intelligent, and "to be as the tail" to be sensual and stupid; therefore it is added "he shall lend to thee, and thou shalt not lend to him," which signifies that he shall teach thee truths, but thou shalt not teach him.
[8] In Isaiah:
Say unto him, Take heed, and be quiet; fear not, neither let thine heart be soft because of the two tails of smoking firebrands, for the glowing anger of Rezin and Syria, and of the son of Remaliah (Isaiah 7:4).
"Rezin and Syria" signify the perverted rational, and "the son of Remaliah," king of Israel, who is also called "Ephraim," signifies the perverted intellectual; it is the intellectual in respect to the Word that is signified by "the king of Israel" and "Ephraim;" and it is the rational in respect to the knowledges [scientiae] that confirm that is signified by "Rezin and Syria," for a man in order to have an understanding of the Word must have a rational, and when these two are perverted they look only downward to the earth, and outward to the world, as sensual men do who are in the falsities of evil; therefore they are called "tails." A "smoking firebrand" signifies the lust of falsity and consequent wrath against the truths and goods of the church.
[9] In Moses:
Jehovah said unto Moses, Put forth thine hand and take hold of the tail of the serpent. And he put forth his hand and took hold of it, and it became a staff in his hand (Exodus 4:4).
That here, too, "tail" means the sensual which is the ultimate of the natural may be seen in the Leviticus 3:9; 8:25; 9:19; Exodus 29:22).
(That the burnt-offerings and sacrifices signified Divine celestial and spiritual things, which are the internals of the church, of which worship consists, see Revelation 9:19).
And afterwards:
That the dragon with his tail drew the third part of the stars of heaven, and cast them to the earth (Revelation 12:3, 4);
which things may be seen explained below.
559. [Vers. 10.] "Et habebant caudas similes scorpiis." - Quod significet scientifica sensualia quae persuasiva, constat ex significatione "caudarum", quod sint scientifica sensualia, de qua sequitur; et ex significatione scorpiorum, quod sint persuasiva infatuantia et suffocantia (de qua supra, n. 544); inde "caudae similes scorpiis" significant scientifica sensualia quae persuasiva.
Quod "caudae" significent scientifica sensualia, est quia caudae, quae exporrectae exstant apud animalia terrae, sunt continuationes spinae dorsi quae medulla spinalis vocatur, et haec est continuatio cerebri, ac per cerebrum" significatur intelligentia et sapientia similiter ac per "caput", ex causa quia intelligentia et sapientia ibi in suis principiis resident; et quia caudae sunt ultima ejus, ideo per illas significantur scientifica sensualia, haec enim sunt ultima intelligentiae et sapientiae.
[2] Scientifica sensualia sunt illa scientifica quae ex mundo per quinque sensus corporis intrant, et inde in se spectata sunt prae interiorioribus materialia, corporea et mundana. Omnes illi qui in amore sui sunt, et se confirmaverunt contra Divina et spiritualia, sensuales homines sunt; et cum sibi relicti in spiritu suo cogitant, de Divinis et spiritualibus ex scientificis sensualibus cogitant; et inde Divina et spiritualia rejiciunt sicut non credenda, quia illa non oculis vident et manibus tangunt; et scientifica sua, quae sensualia et materialia fecerunt, applicant ad destruenda illa. Sint pro exemplo, ex illo genere eruditi, qui physica, anatomica, hortulana, et plura quae eruditionis humanae sunt, norunt; cum vident mirabilia in regno animali et in regno vegetabili, dicunt corde quod illa omnia sint ex Natura, et non a Divino, et hoc ex causa quia non credunt nisi quae oculis vident et manibus tangunt; non enim possunt elevare mentes suas sursum, et sic videre illa e luce caeli, haec enim lux illis est caligo; sed detinent mentes in terrestribus, similiter paene sicut animalia terrae, cum, quibus etiam ipsi se comparant. Verbo, sunt apud tales omnes scientiae factae sensuales; qualis enim ipse homo est, talia sunt omnia quae intellectus et voluntatis ejus sunt: si homo spiritualis est, fiunt omnia spiritualia; si homo modo naturalis est, fiunt omnia naturalia et non spiritualia; si homo sensualis est, fiunt omnia sensualia; et hoc utcunque apparuerint coram mundo eruditi et docti. Sed quia unicuivis homini est facultas intelligendi vera et percipiendi bona, possunt illi ex ea facultate illa loqui sicut rationales spirituales, sed usque sunt sensuales quoad spiritum; nam talis, cum coram mundo loquitur, non ex spiritu sed ex memoria corporis loquitur.
[3] Haec allata sunt ut sciatur quid sunt scientifica sensualia. Quod haec maxime persuadeant, seu maxime persuasiva sint, est quia ultima intellectus sunt; intellectus enim in illa ut in sua ultima desinit, quae captant vulgus, quia sunt apparentiae ex talibus quae in mundo vident per oculos; et quamdiu cogitatio illis inhaeret, mens non potest disponi ad cogitandum interius aut supra illa, priusquam remota sunt; nam interiora quae mentis sunt, omnia desinunt in ultima, ac illis innituntur sicut domus suo fundamento: quapropter maxime persuadent, sed solum illis quorum mens non elevari potest super sensualia; et mens supra illa elevatur apud illos qui in luce caeli sunt a Domino, et lux caeli discutit illa. Inde spirituales homines raro ex sensualibus cogitant, cogitant enim ex rationalibus et intellectualibus; at sensuales homines, qui confirmaverunt se in falsis contra Divina et spiritualia, dum sibi relicti sunt, non cogitant nisi ex sensualibus.
[4]): per haec intelligitur quod peritura sit omnis intelligentia et sapientia, et quod omnis scientia veri: per "caput" significatur intelligentia et sapientia; quare dicitur "senex et honoratus caput", "senex" enim significat intelligentiam veri, et "honoratus" sapientiam boni: per "caudam" autem significatur scientificum sensuale, quod est ultimum intelligentiae et sapientiae; hoc quando non conjunctum est cum intelligentia spirituali, fit scientificum falsum, seu scientificum applicatum ad confirmandum falsa, quod est scientificum senSuale, quale est sensuali homini qui nihil ex intellectu videt: inde est quod "propheta qui docet mendacium" dicatur "cauda", per "prophetam" enim significatur doctrina veri, et inde scientia veri; hic autem doctrina et scientia falsi, nam "mendacium" significat falsum, et" doctor mendacii "illum qui docet falsum applicando scientifica ex sensu litterae Verbi ad confirmandum falsa.
[5] Apud eundem,
"Non erit Aegypto opus quod faciat caput et caudam, ramum et juncum" (19:15):
per "Aegyptum" significatur scientia tam spiritualium quam naturalium; quod "non ei opus quod faciat caput et caudam" significat quod non ei spiritualia, nec naturalia quae confirmant spiritualia; "caput" significat ibi cognitiones spiritualium per quas intelligentia, et "cauda" scientifica naturalia quae inserviunt spiritualibus pro intelligentia; similia per "ramum et juncum" significantur, per "ramum" verum spirituale, et per "juncum" scientificum sensuale, quod verum ultimum: si enim prius et posterius, seu primum et ultimum, non faciunt unum apud hominem, tunc non ei est "caput et cauda."
[6] Apud Mosen,
"Ita dabit Jehovah te in caput, et non in caudam; ut sis tantum sursum, non autem sis deorsum, quando obediveris praeceptis [Jehovae,] Dei tui" (Deuteronomius 28:13):
"dare in caput" est facere spiritualem et intelligentem, ut elevetur e luce mundi in lucem caeli; et "dare in caudam" est facere sensualem et stultum, ut non spectet ad caelum sed ad mundum; quare dicitur "ut sis tantum sursum, non autem deorsum": "esse sursum" est elevari a Domino ut spectet ad caelum, et "esse deorsum" est non elevari a Domino, sed ex se; et ex se spectat homo solum ad mundum: interiora enim hominis, quae ejus cogitationis et affectionis sunt, sursum ad caelum elevantur a Domino cum homo est in bono vitae et inde in veris doctrinae; si autem est in malo vitae et inde in falsis, tunc inferiora ejus spectant deorsum, ita solum ad suum corpus et ad illa quae in mundo sunt, et sic ad infernum: inde exuit naturam vere humanam, et induit naturam ferinam; nam ferae spectant deorsum, et solum ad illa quae in, mundo et super terra obvia sunt. Elevatio in lucem caeli a Domino est actualis elevatio interiorum hominis ad Dominum; et depressio seu dejectio ad illa quae infra et extra oculos sunt, est actualis interiorum depressio et dejectio; et cum haec est, tunc omnis cogitatio spiritus ejus est immersa sensuali ultimo.
[7] Apud eundem,
"Peregrinus, qui in medio tui est, ascendet supra te sursum magis magisque, tu vero descendes deorsum magis magisque: ille mutuo tibi dabit, tu vero non dabis mutuo illi; ille erit in caput, tu autem eris in caudam (Deutr. 28:43, 44):
similiter haec intelligenda sunt; per "esse in caput" significatur esse spiritualis et intelligens, et per "esse in caudam" est esse sensualis et stultus; quare etiam dicitur, quod "ille dabit mutuo tibi, et non tu illi", per quod significatur quod ille docebit te vera, non autem tu illum.
[8] Apud Esaiam,
"Dic ad eum, Cave tibi et quietus esto, ne time, et cor tuum [ne] mollescat propter duas caudas titionum fumantium, propter excandescentiam Rezini et Syriae ac filii Remaliae" (7:4):
per "Rezinum et Syriam" significatur rationale perversum, et per "filium Remaliae" regem Israelis, qui etiam "Ephraim" vocatur, intellectuale perverSum; intellectuale quod "rex Israelis" et "Ephraim" significat, est quoad Verbum; et rationale quod "Rezinus" et "Syria" significant, est quoad scientias quae confirmant; nam homini, ut intellectus Verbi ei sit, erit etiam ei rationale; haec duo cum perversa sunt, spectant modo deorsum ad terram, et extrorsum ad mundum, ut faciunt sensuales qui in falsis mali sunt; ideo vocantur "caudae": "titio fumans" significat concupiscentiam falsi, et inde excandescentiam contra vera et bona ecclesiae.
[9] Apud Mosen,
"Dixit Jehovah ad Mosen, Mitte manum tuam et prehende caudam serpentis; et misit manum suam et prehendit eum, et factus est in baculum in vola ejus" (Exodus 4:3, 4):
quod hic quoque per "caudam" intelligatur sensuale quod est naturalis ultimum, videatur in Arcanis Caelestibus, (n. 6951-6955). Quoniam per "caudas" significantur ultima intelligentiae et sapientiae, quae sunt scientifica sensualia, et quoniam omnes processus circa sacrificia significabant Divina caelestia et spiritualia, ideo etiam
Mandatum fuit ut caudam juxta spinam dorsi removerent, et quoque illam, cum reliquis quae memorantur, sacrificarent (Leviticus 3:9; 8:25; 9:19; Exod 29:22).
(Quod holocausta et sacrificia significaverint Divina caelestia et spiritualia, quae sunt interna ecclesiae, ex quibus cultus, videatur in Arcanis Caelestibus, n. 2180, 2805, 2807, 2830, 3519, 6905, 8936.) Quia per "caudas" significantur scientifica sensualia, quae dum separata sunt ab interioribus quae sunt spiritualia, proinde cum non cum interioribus spectant introrsum et sursum sed extrorsum et deorsum, significant falsa confirmata per scientifica, ideo etiam in sequentibus in Apocalypsi, ubi agitur de falsis ex illa origine, dicitur
Quod caudae equorum, qui visi in visione, essent similes serpentibus, habentes capita quibus laedunt (cap. 9:19);
et postea,
Quod draco cauda sua traxerit tertiam partem stellarum caeli, et projecerit in terram (Apocalypsis 12:3 [, 4])
(quae infra explicata videantur).