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580. For their power was in their mouth. 1- That these words signify that sensual thoughts and reasonings thence are very powerful with them, is evident from the signification of their power, which denotes to be powerful, in this case, to be very powerful; and from the signification of the mouth, which denotes sensual thought and reasoning thence, for the mouth, and the things pertaining to it, signify such things as pertain to the understanding and to thought and speech thence, because these correspond to the mouth. For all the organs which designated by one word are called the mouth, as the larynx, the glottis, the throat, the tongue, the palate, the lips, are organs serviceable to the understanding for expression and utterance; for this reason the mouth signifies thought, and reasoning thence. But because the man's thought is interior and exterior, or spiritual, natural, and sensual, therefore by the mouth is signified the thought of the man to whom the subject refers; in this case, sensual thought, because the subject treated of is the man who has become sensual through the falsities of evil. Sensual thought is the lowest of all, and is material, and corporeal. In such thought are all those who are in evils of life, and thence in falsities of doctrine, however learned and clever they may be supposed to be, and although they can arrange their falsities attractively, and clothe them in choice and eloquent language.
[2] That the mouth, from correspondence, thus in the spiritual sense, signifies thought, but in the natural sense, utterance, is evident from the following passages.
Thus in David:
"The mouth of the just meditateth wisdom" (Psalm 37:30).
The mouth here signifies thought from affection, for from that a man meditates wisdom, but not from the mouth and its speech.
In Luke, Jesus said:
"I will give you a mouth and wisdom, which all your adversaries shall not be able to resist" (21:15).
Here the mouth signifies speech from the understanding, thus thought from which man speaks.
So in Matthew:
"Not that which entereth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man. Whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught? But those things which proceed out of the mouth come forth out of the heart. For out of the heart proceed evil thoughts, murders, adulteries, fornications (stupra), thefts, false witness, blasphemies" (15:11, 17-19).
Those things which enter into the mouth mean, in the sense of the letter, food of every kind, which, after having performed its use in the body, passes through the belly into the draught. But, in the spiritual sense, that which entereth into the mouth, means all things that enter into the thought from the memory, and also from the world, and these things also correspond to food. Those things that enter into the thought, and not at the same time into the will, do not defile a man, for the memory, and the thought therefrom, are to man only as it were the entrance to him, since the will is the man himself. Those things also which enter the thought and proceed no further, are cast out as it were through the belly into the draught. The belly, from correspondence, signifies the world of spirits, whence thoughts flow in with man, while the draught signifies hell.
[3] It must be observed, that man cannot be purified from evils, and the falsities thence, unless the unclean things that are in him come forth even into the thought, and are there seen, acknowledged, discerned, and rejected. From these things it is evident, that that which enters into the mouth, signifies, in the spiritual sense, that which enters into the thought from the memory and from the world; but that which comes out of the mouth, in the spiritual sense, signifies thought from the will, or from the love. For the heart, from which it comes out into the mouth, and from the mouth, signifies the will and love of man; and since the love and will constitute the whole man, for as is the love so is the man's quality, therefore those things which proceed therefrom into the mouth, and out of the mouth, make the man unclean. That these are evils of every kind, is evident from the things there enumerated. In this way is this saying of the Lord understood in the heavens. That the heart signifies the will and love, may be seen above (n. Arcana Coelestia 8068, 9384), That "from the mouth and from the heart," denotes from the understanding and the will; in the same (n. 3313, 8068).
Footnotes:
1. The words "and in their tails," which occur in the A.V. and R.V., are omitted by Swedenborg, who agrees with Schmidius. The words do not occur in Beza's Greek Testament (A.D. 1598). In the translation of chapter ix. of the Apocalypse, in passage number 533, these words are left in, but the reader should supply [ ] to indicate that they are not in Swedenborg's MS., although found in the versions.
580. Verse 19. For their power was in their mouth, signifies sensual thoughts and reasonings therefrom that have most power with them. This is evident from the signification of "their power," as being to have power, here to have most power; and from the signification of the "mouth," as being the sensual thought and reasonings therefrom. For the "mouth" and the things belonging to the mouth signify the things of the understanding and of thought and speech therefrom, for these correspond to the mouth. For all the organs that are included in the one term "mouth," as the larynx, the glottis, the throat, the tongue, the mouth, the lips, are organs that serve the understanding for utterance and for speech, and this is why the "mouth" signifies the thought and reasoning therefrom. But as man's thought is interior and exterior, that is spiritual, natural, and sensual, so the "mouth" signifies such thought as pertains to the man treated of, here sensual thought, because it is the man who is made sensual by falsities of evil who is treated of; sensual thought is the lowest thought of all, and is material and corporeal; in such thought are all who are in evils with respect to life, and in consequent falsities in respect to doctrine, however learned and accomplished they may be believed to be, and whatever ability they may have to fit together their falsities in a beautiful order, and to embellish them with elegant and eloquent discourse.
[2] That the "mouth" from correspondence, thus in the spiritual sense, signifies thought, but in the natural sense utterance, can be seen from the following passages. In David:
The mouth of the righteous meditateth wisdom (Psalms 37:30).
The "mouth" here signifies thought from affection, for man from that meditates wisdom, but not from the mouth and its speech. In Luke:
Jesus said, I will give you a mouth and wisdom which they will not be able to oppose (Luke 21:15).
Here the mouth evidently stands for speech from the understanding, thus for the thought from which man speaks. In Matthew:
Not that which entereth into the mouth maketh the man unclean, but that which cometh out of the mouth, this maketh the man unclean. Whatsoever goeth into the mouth passeth into the belly, and is cast out into the draught. But the things that proceed out of the mouth come forth from the heart. Out of the heart go forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies (Matthew 15:11, 17-19).
"That which entereth into the mouth" means in the literal sense food of every kind, which, after its use in the body, goes out through the belly into the draught; but in the spiritual sense, "that which entereth into the mouth" signifies all things that enter into the thought from the memory, and also from the world, and these also correspond to food; while the things that enter into the thought, and not also into the will, do not render a man unclean; for the memory, and thought therefrom, are to man only as a way of entrance to him, since the will is the man himself. The things that merely enter the thought and go no further are cast out as it were through the belly into the draught, "the belly" signifying from correspondence the world of spirits, from which thoughts flow in with man, and the "draught" signifying hell.
[3] It must be known that man cannot be purified from evils and the consequent falsities, unless the unclean things that are in him come forth as far as into the thought, and are there seen, recognized, discerned, and put away. This makes evident that "that which entereth into the mouth" signifies in the spiritual sense what enters into the thought from the memory and from the world; while "that which cometh out of the mouth" signifies in the spiritual sense thought from the will or from love; for the "heart," from which thought goes forth into the mouth and from the mouth, signifies man's will and love; and as the love and will constitute the whole man, for the man is such as his love is, so the things that go forth therefrom into the mouth and out of the mouth are what make the man unclean. That these are evils of every kind is evident from the things enumerated. Such is the meaning of these words of the Lord in the heavens. (That the "heart" signifies the will and love see above, n. 167.)
[4] In Isaiah:
Then flew one of the seraphim unto me, in whose hand was a burning coal from the altar; and he touched my mouth, and said, Lo, this hath touched thy lips; therefore thine iniquity is taken away and thy sin is expiated (Arcana Coelestia 8068, 9384. That "from the mouth and from the heart" means from the understanding and from the will, n. 3313, 8068.)
580. [Vers. 19.] "Nam potestas illorum in ore illorum erat." - Quod significet cogitationes sensuales et inde ratiocinationes, quod illis maxime valerent, constat ex significatione "potestatis illorum", quod sit valere, hic maxime valere; et ex significatione "oris", quod sit cogitatio sensualis et inde ratiocinatio: per "os" enim et per ea quae oris sunt significantur illa quae intellectus et inde cogitationis et loquelae sunt, haec enim correspondent ori; nam omnia organa quae una voce dicuntur oris, sicut larynx, glottis, guttur, lingua, os, labia, sunt organa inservientia intellectui pro enuntiatione et elocutione; inde est quod per "os" significetur cogitatio et inde ratiocinatio: at quia cogitatio hominis est interior et exterior, nempe spiritualis, naturalis et sensualis, ideo per "os" significatur cogitatio quae est homini de quo agitur, hic cogitatio sensualis, quia de homine facto sensuali per falsa mali agitur. Cogitatio sensualis est cogitatio omnium infima, et est materialis et corporea; in hac cogitatione sunt omnes qui in malis quoad vitam et inde in falsis quoad doctrinam sunt, utcunque creduntur docti et eruditi, et quoque utcunque possunt falsa in decora serie concinnare, ac elegante et eloquente sermone exornare.
[2] Quod "os" ex correspondentia, ita in spirituali sensu, significet cogitationem, at in sensu naturali enuntiationem, constare potest ex sequentibus his locis:
- Apud Davidem,
"Os justi meditatur sapientiam" (Psalms 37:30):
per "os" ibi significatur cogitatio ex affectione, nam homo ex illa meditatur sapientiam, non autem ex ore et ejus loquela.
Apud Lucam,
Jesus dixit, "Ego dabo vobis os et sapientiam, cui non poterunt se opponere" (21:15):
"os" ibi pro loquela ex intellectu, ita pro cogitatione ex qua homo loquitur.
Apud Matthaeum,
"Non quod intrat in os, immundum reddit hominem; sed quod egreditur ex ore, hoc immundum reddit hominem:.... quod ingreditur in os, in Ventrem abit, et in latrinam ejicitur; quae vero egrediuntur ex ore, ex corde egrediuntur;.... ex corde egrediuntur cogitationes malae, caedes, adulteria, stupra, furta, falsa testimonia, blasphemiae" (15:11, 17-19):
per "illa quae ingrediuntur in os" in sensu litterae intelliguntur omnis generis cibi, qui post usum in corpore per ventrem abeunt in latrinam; at vero in sensu spirituali per "illa quae ingrediuntur in os" significantur omnia quae ex memoria et quoque ex mundo intrant in cogitationem, haec etiam correspondent cibis; et illa quae ingrediuntur cogitationem et non simul voluntatem, non immundum reddunt hominem, nam memoria et inde cogitatio sunt homini solum sicut introitus ad illum, quoniam voluntas est ipse homo: quae modo ingrediuntur cogitationem et non ulterius, illa quasi per ventrem in latrinam rejiciuntur; "venter" ex correspondentia significat mundum spirituum, unde cogitationes apud hominem influunt, et "latrina" significat infernum.
[3] Sciendum est quod homo non purificari possit a malis et inde falsis, nisi immunda quae ei insunt emergant usque in cogitationem, ac ibi videantur, agnoscantur, discernantur et rejiciantur. Ex his patet quod per "id quod ingreditur in os" in sensu spirituali significetur quod ingreditur in cogitationem ex memoria et ex mundo; at vero per "id quod egreditur ex ore" in sensu spirituali significatur cogitatio ex voluntate seu ex amore: per "cor" enim, ex quo egreditur in os et ex ore, significatur hominis voluntas et amor; et quia amor et voluntas faciunt totum hominem, homo enim talis est qualis ejus amor, inde illa quae inde in os et ex ore egrediuntur, immundum faciunt hominem; quae quod sint mala omnis generis, constat ex enumeratis ibi. Ita intelligitur hoc Domini verbum in caelis.
(Quod "cor" significet voluntatem et amorem, videatur supra, n. 167.)
[4] Apud Esaiam,
"Volavit ad me unus ex seraphim, in cujus manu pruna.... ex altari; et tetigit os meum et dixit, Ecce tetigit haec labia tua, ideo recessit iniquitas tua, et peccatum tuum expiatur" (6:6, 7):
quod "unus ex seraphim tetigerit pruna ex altari os et labia prophetae" significat purificationem ejus interiorem, quae est intellectus et voluntatis, et inde inaugurationem in munus docendi; per "prunam ex altari" significatur Divinus Amor, a quo omnis purificatio; et per "os" et "labia" significatur cogitatio et affectio, seu quod idem, intellectus et voluntas; quibus purificatis homo ab iniquitate et peccato removetur; quare dicitur, "Ideo recessit iniquitas tua, et peccatum tuum expiatur": quod non recedat iniquitas per prunam admotam ori et labiis, unicuivis constare potest. (Quod illa quae oris sunt correspondeant intellectualibus, quia ex illis vox et loquela procedit, videatur in Arcanis Caelestibus, n. 8068, 9384. "Ex ore et ex corde", quod sit ex intellectu et voluntate, n. 3313, 8068, ibi.)