Arcana Coelestia, by Emanuel Swedenborg, [1749-56], tr. by John F. Potts [1905-10], at sacred-texts.com

Arcana Coelestia

And he spoke unto Ephron. That this signifies influx with those who were able to receive, is evident from the signification of "speaking," as being to think (n. 2271, 2287), and likewise to will (n. 2626), and thus to flow in, because influx is thereby effected; and from the representation of Ephron, as being those with whom the truth and the good of faith could be received (see n. 2933).

In the ears of the people of the land. That this signifies even to obedience as to the truths of the church, is evident from the signification of the "ear," as being obedience (see n. 2542, 2942); and from the signification of the "people of the land," as being those who are of the spiritual church, and also the truths of this church (see n. 1259, 1260, 2928).

But if thou wilt, I pray thee, hear me. That this signifies more interior influx, is evident from the series of the discourse. That Abraham's speaking to Ephron signified influx, was stated just above (n. 2951); and here the discourse is continued and the attention aroused by its being said, "but if thou wilt, I pray thee, hear me;" wherefore a more interior influx is signified. The internal sense is of such a nature that the expressions and words are almost nothing; but their sense flowing from the series presents an idea, and indeed before the angels a spiritual idea, to which the external or literal sense serves as the object ex quo; for it is the ideas of man's thought which are the objects of spiritual thoughts with the angels; and in fact chiefly those ideas of thought with man that are from the Word, for the reason that all things in the Word are representative, and the words in both general and particular are significative; and it is at once observed that they are from the Word, because the spiritual and celestial things therein follow in their order in the most regular manner; and in both there is what is holy from the inmost sense, which treats solely of the Lord and His kingdom.

I will give the silver of the field; take it of me. That this signifies redemption as to the truths of the church which are from the Lord, is evident from the signification of "giving silver," as being to redeem by truth (see above, n. 2937); for "silver" is truth (n. 1551); from the signification of "field," as being the church, and also the doctrine of truth (see n. 368, 2936); and from the signification of "taking of me," as being what is reciprocal with those who are of the church; the reciprocal is faith that redemption is from the Lord alone. As regards redemption, it is the same as reformation and regeneration and the consequent deliverance from hell and salvation. The redemption or reformation and salvation of the men of the spiritual church is effected through truth; but that of the men of the celestial church through good. The reasons have been repeatedly stated above, namely, that the spiritual have nothing of the will of good, but in its stead have been gifted with the faculty of understanding what is good. The understanding of good is what is principally called truth, and indeed the truth of faith; but willing and thence doing this is what is called good. The spiritual therefore, through the understanding of good, or what is the same, through truth, are introduced into the will of good, or what is the same, into good; not however into anything of the will of good from themselves, for with them all the will of good has been lost (see n. 895, 927, 2124); but into a new will which they receive from the Lord (n. 863, 875, 1023, 1043, 1044); and when they have received this will they are then called specifically the redeemed.

I will bury my dead. That this signifies that they would come forth from night and be vivified, is evident from the signification of being "buried," and of "dead," as given above (n. 2917, 2923, 2925, 2931, 2948). They are here said to be vivified, because they are in the course of receiving faith; for from faith, that is, from its good, they receive life; their life is from no other source. That "I will bury my dead" signifies emerging from spiritual night and being vivified, is also for the reason that when a former church is dead, a new one is raised up by the Lord in its place; thus life is given in place of death, and in place of night there comes morning; and also for the reason that with everyone who is being reformed and is becoming spiritual, his "dead" is as it were buried, and that which is new, which is living, rises again: thus in place of night with him, or in place of darkness and cold, there arises morning with its light and its heat. Hence it is that the angels, who are in the Lord's life, in place of man's idea about the burial of the dead, have an idea of resurrection and of new life. And this also is the case, for there is always some church on the earth; and when the old expires, and night comes on, then a new church arises elsewhere and there comes morning.

Verses 14, 15. And Ephron answered Abraham, saying unto him, My lord, hear me; land of four hundred shekels of silver, what is that between me and thee? Bury therefore thy dead. "Ephron answered Abraham, saying unto him," signifies a state of reception; "My lord, hear me," signifies the first state of reception; "land of four hundred shekels of silver," signifies the price of redemption by means of truth; "what is that between me and thee?" signifies that he gave his assent, but still desired it to be from himself; "bury therefore thy dead," signifies here as before, emerging from night, and a consequent resuscitation.

Ephron answered Abraham, saying unto him. That this signifies a state of reception, is evident from the signification of "answering," when assent is given, as being to receive (see above, n. 2941). That it is a state of reception which is here signified by "answering and saying," is evident from what follows.

My lord, hear me. That this signifies the first state of reception, is also evident from what follows, and also from what was said above (n. 2945) where the same words occur; there however there was denial, but here affirmation, although there is still doubt, for in what follows presently it is said, "What is that between me and thee?" by which is signified that he gave assent, but still desired it to be from himself. And besides, "My lord, hear me," is merely a customary form of speech intended to excite reflection in another, yet still it involves a state of making an offer.

Land of four hundred shekels of silver. That this signifies the price of redemption by means of truth, is evident from the signification of "four hundred shekels" (concerning which presently); and from the signification of "silver" as being truth (see n. 1551, 2048, 2937). That "four hundred shekels" signifies the price of redemption, is because "four hundred" signifies vastation; and "shekel" signifies the price. What vastation is may be seen above (n. 2455, 2682, 2694, 2699, 2701, 2704), namely, that it is twofold; of one kind when a church altogether perishes, that is, when there is no longer any charity or faith, and when it is said to be "devastated" or laid waste;" and of the other kind when they who are of the church are reduced to a state of ignorance, and also of temptation, in order that the evils and falsities with them may be separated and as it were dispersed. They who emerge from this kind of vastation are they who are specifically called the redeemed, for they are then instructed in the goods and truths of faith, and are reformed and regenerated by the Lord (concerning whom see the passages cited). Now whereas "four hundred" when predicated of time, as "four hundred years," signifies the duration and state of vastation, so when predicated of shekels it signifies the price of redemption; and when mention is made of silver at the same time, there is signified the price of redemption by means of truth. [2] That "four hundred years" signifies the duration and state of vastation, may also be seen from what was said to Abram: Jehovah said unto Abram, Knowing thou shalt know that thy seed shall be a sojourner in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years (Gen. 15:13); where it seems that by "four hundred years" is meant the stay of the sons of Israel in Egypt. But that their stay in Egypt is not what is signified, but something else which is not manifest to anyone except from the internal sense, is evident from the fact that the stay of the sons of Israel in Egypt was but half of that time; as is clearly evident from the generations from Jacob to Moses; for from Jacob came Levi; from Levi, Kohath; from Kohath, Amram; and from Amram, Aaron and Moses (Exod. 6:16-20). Levi and his son Kohath came with Jacob into Egypt (Gen. 46:11); Moses was of the second generation after this, and he was eighty years old when he spoke to Pharaoh (Exod. 7:7); from all which it is evident that from the coming of Jacob into Egypt to the going forth of his sons was about two hundred and fifteen years. [3] It is still further evident that by "four hundred" in the Word something else is signified than what is meant by the number itself in the historic sense, from its being said: The dwelling of the sons of Israel which they dwelt in Egypt was four hundred and thirty years; and it came to pass at the end of four hundred and thirty years, in the selfsame day it came to pass that all the armies of Jehovah went out from the land of Egypt (Exod. 12:40-41); when nevertheless the stay of the sons of Israel there was but half that number of years; but it was four hundred and thirty years counting from Abraham's entrance into Egypt; and therefore it was so said for the sake of the internal sense that lies concealed in the words. In the internal sense, by the sojourning of the sons of Jacob in Egypt is represented and signified the vastation of the church; the state and duration of which is described by the number "four hundred and thirty years"; by "thirty" the state of vastation of Jacob's sons, that it was none at all, because they were such that they could not be reformed by any state of vastation (concerning the signification of the number thirty, see n. 2276); and by "four hundred years," the general state of vastation of those who were of the church. [4] Therefore they who go forth from this vastation are they who are called the "redeemed" as is also plain from the words spoken to Moses: Wherefore say unto the sons of Israel, I am Jehovah, and I will bring you out from under the burdens of Egypt, and I will deliver you from their bondage, and I will redeem you with a stretched out arm, and with great judgments (Exod. 6:6). Jehovah brought you out with a mighty hand, and redeemed you out of the house of servants, from the hand of Pharaoh king of Egypt (Deut. 7:8; 13:5). Thou shalt remember that thou wast a servant in the land of Egypt, but Jehovah thy God redeemed thee (Deut. 15:15; 24:18). In Samuel: Thy people whom thou hast redeemed to thee out of Egypt (2 Sam. 7:23). Because those who emerge from the state of vastation are called the "redeemed," therefore by "four hundred shekels" is signified the price of redemption. [5] That a "shekel" signifies the price or estimation is evident from the following passages in the Word; in Moses: And all thy estimation shall be in the shekel of the holiness (Lev. 27:25). And in another place: When a soul hath committed a trespass, and sinned in error from the holy things of Jehovah, he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock, according to thy estimation, in silver of shekels, after the shekel of holiness (Lev. 5:15). From these passages it is plain that by a "shekel" is signified the price or estimation. It is said the "shekel of holiness," because the price or estimation has regard to truth and good from the Lord; and truth and good from the Lord are the holy itself in the church. For this reason it is called the "shekel of holiness" in other places also (as in Exod. 30:24; Lev. 27:3; Num. 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16). [6] That the "shekel" denotes the price of what is holy, is clearly evident in Ezekiel, where the Holy Land and the Holy City are treated of. It is there said of the shekel: The shekel shall there be twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh [pound] (Ezek. 45:12); that here by "shekel," and by "pound," and by the numbers, are signified holy things, that is, good and truth, anyone can see; for the Holy Land, and the Holy City in it (or the New Jerusalem there treated of) is no other than the kingdom of the Lord, where neither shekel nor gerah nor pound, nor the counting by them, but the number itself, from its signification in the internal sense, determines the estimation or the price of what is good and what is true. [7] In Moses: They shall give every man an expiation for his soul lest there should be a plague, half a shekel, after the shekel of holiness: the shekel is twenty gerahs and the half shekel for a therumah [an oblation] to Jehovah (Exod. 30:12-13); where ten gerahs, which are the "half shekel," denote the remains which are from the Lord. (Remains are goods and truths stored up with man, and these are signified by "ten," as may be seen above, n. 576, 1738, 1906, 2284; and also that remains are goods and truths from the Lord stored up with man, n. 1906, 2284). These therefore are called an "oblation to Jehovah," and it is said that by them there shall be an expiation for the soul. The reason why it is so often said that the shekel was twenty gerahs (as in the passages quoted, and also in Lev. 27:25; Num. 3:47; 18:16, and elsewhere) is that the "shekel which is twenty gerahs" signifies the estimation of the good of remains (that "twenty" signifies the good of remains may be seen above, n. 2280). On this account the shekel was likewise a weight, according to which the value both of gold and of silver was estimated (see Gen. 24:22; Exod. 38:24; Ezek. 4:10; 45:12); the value of gold, because "gold" signifies good (n. 113, 1551, 1552); and of silver, because "silver" signifies truth (n. 1551, 2048). From all this it is now plain that by "land of four hundred shekels of silver" is signified the price of redemption by means of truth. It is called "land" because the subject is the spiritual church, which is reformed and regenerated by means of truth from the Lord (n. 2954). (That by "land" is signified the church, may be seen above, n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118 at the end.)

What is that between me and thee? That this signifies that he gave his assent, but still desired it to be from himself, namely, his being prepared or reformed, is evident from the sense of the letter when applied to the internal sense which treats of reformation. Above, it was said by Ephron, "The field give I thee, and the cave that is therein I give it thee" (verse 11), by which was signified that they desired to prepare themselves in regard to the things which are of the church and of faith, that is, reform themselves; that such is the first state of those who are being reformed may be seen above (n. 2946). But when they progress further in the knowledges of truth or of faith, then comes their second state, in which they indeed give assent, but still desire it to be from themselves; this is the state treated of in this verse; but a third state is presently described, namely, the state of belief that they are reformed by the Lord. The cause of their being such in the beginning was stated above (n. 2946). But that when they advance in the knowledges of truth or of faith they indeed acknowledge that they are reformed by the Lord, but still desire it to be from themselves, is for the reason that the cloud of ignorance is only gradually dispersed, and that the confirmations of truth are strengthened with time, and that good is perfected by imbuements of the knowledges of truth. It is the good itself in which the truth has been implanted that causes them not only to acknowledge but also to believe that reformation is from the Lord. This is the third state; and it is followed by a fourth, namely, that in which they perceive it to be from the Lord. But there are few who come into this state in the life of the body, for it is an angelic state; but they who are regenerate come into it in the other life. Hence it is evident that in the internal sense is here described the man of the spiritual church, and what his state is while he is yet immature; also what it is when he begins to mature, and at last when he has matured.

Bury therefore thy dead. That this signifies an emerging from night, and a consequent resuscitation, is evident from the signification of "dead," as being night in regard to the truths of faith; and from the signification of "being buried," as being to be raised up (concerning which see n. 2917, 2923, 2925, 2931, 2948, 2955). The reason why these words are said so often in this chapter, is that the subject treated of is the emerging from night in regard to the truths of faith, and the resuscitation (that is, the reformation and regeneration) of the spiritual church.

Verse 16. And Abraham hearkened unto Ephron, and Abraham weighed to Ephron the silver which he had spoken of in the ears of the sons of Heth, four hundred shekels of silver current with the merchant. "Abraham hearkened unto Ephron" signifies confirmation for obeying; "and Abraham weighed to Ephron the silver," signifies redemption; "which he had spoken of in the ears of the sons of Heth," signifies according to the capacity of those who are of the new church; "four hundred shekels of silver," signifies the price of redemption; "current with the merchant," signifies adapted to their state.

Abraham hearkened unto Ephron. That this signifies confirmation for obeying, namely, by those with whom the good and truth of faith could be received, is evident from the signification of "hearkening," as being to obey (see n. 2542); and from the representation of "Ephron," as being those with whom the good and truth of faith could be received (see above, n. 2933). That the confirmation is with them, and by them, is plain from the words; for it is said that Abraham "hearkened unto him."

And Abraham weighed to Ephron the silver. That this signifies redemption, is evident from the signification of "weighing silver," as being to purchase, and in the spiritual sense to redeem. The "silver" here is the same as the "four hundred shekels," by which is signified the price of redemption (as was shown above, n. 2959).

Which he had spoken of in the ears of the sons of Heth. That this signifies according to the capacity of those who are of the new church, is evident from the signification of "speaking in the ears," and of the "sons of Heth." In the internal sense to "speak" signifies both to perceive and to will (that it signifies to perceive, see n. 2619; that it signifies to will, n. 2626). But the "ears" signify obedience (see n. 2542); hence to "speak in the ears" denotes according to the capacity (for the capacity depends on the reception, and thus on the obedience accordingly as one perceives and wills); also from the signification of the "sons of Heth," as being those who are of the new spiritual church (concerning which see above, n. 2913). (That the man of the church is reformed, that is, the truth of faith is implanted in him, and that this is conjoined with the good of charity, will be stated below in this verse, n. 2967.)

Four hundred shekels of silver. That this signifies the price of redemption, was shown above (n. 2959); but what the price of redemption is shall now be told. Redemption is of the Lord alone, and so too is the price of redemption; and this price is also predicated of the reception by man, with whom the price is great according to the reception. The price of redemption is the Lord's merit and righteousness through the most grievous temptations, whereby He united the Human Essence to the Divine, and the Divine Essence to the Human, and this by His own power; and by this unition saved the human race, and especially those who are of the spiritual church. (That the Lord was made righteousness through the most grievous temptations, may be seen above, n. 1813, 2025-2027; also that He united the Human Essence to the Divine Essence, and the Divine to the Human, n. 1725, 1729, 1733, 1737, 1813, 2083; and that He did this from His own power, n. 1616, 1921, 2025, 2026, 2083, 2500, 2523, 2632; and by this unition saved the human race, and especially those who are of the spiritual church, n. 2661, 2716.) These are the things which are signified by the "price of redemption." [2] That this price is also predicated of the reception with man, with whom it is great in proportion to his reception, is evident from the fact that it is the Lord's Divine which makes the church with man; for nothing is called the church that is not the Lord's own; for it is the good which is of love and charity, and it is the truth which is of faith, which make that which is called the church. That all good is from the Lord, and that all truth is from Him, is well known; good and truth that are from man are not good and truth; and from this it is plain that the price of redemption with a man is great in proportion to his reception. [3] As with the Jews the Lord's redemption was so little esteemed as to be scarcely anything, it is said in Zechariah: I said unto them, If it be good in your eyes, give me my hire, and if not, forbear. And they weighed my hire, thirty pieces of silver. And Jehovah said unto me, Cast it unto the potter, the goodly price that I was priced at of them (Zech. 11:12-13). And in Matthew: They took the thirty pieces of silver, the price of Him that was priced, whom they had bought from the sons of Israel, and gave them for the potter's field, as the Lord appointed me (Matt. 27:9-10). That "thirty" denotes what is so little as to be scarcely anything, may be seen above (n. 2276); thus this passage denotes that the Jews placed no value on the merit and redemption of the Lord. But with those who believe all good and all truth to be from the Lord, the price of redemption is signified by "forty," and in a higher degree by "four hundred."

Current with the merchant. That this signifies adapted to their state, is evident from the signification of the "merchant," and thence of "current with the merchant." A "merchant" in the Word signifies those who have the knowledges of good and truth; and their "merchandise" signifies the knowledges themselves; hence "silver current with the merchant" signifies truth, as much as can be received; or what is the same, adapted to the state and capacity of each one. That these added words involve some arcanum, anyone may see. [2] Concerning the signification of "merchant" and of "merchandise," something will be said presently; but as regards the thing itself the case is this. All who are being reformed and regenerated are gifted with charity and faith by the Lord, but each according to his capacity and his state; for there are evils and falsities with which man has imbued himself from infancy, which stand in the way of one person's receiving a like gift with another; these evils and falsities must be vastated before the man can be regenerated; and insofar as there is a residue of heavenly and spiritual life after vastation, this can be enlightened with truth and enriched with good. It is the remains, which are goods and truths from the Lord stored up with man, that then receive life. These goods and truths are acquired from infancy even to the time of reformation, with one person more, with another fewer. These are reserved in his internal man; nor can they be brought forward until his external man has been reduced to correspondence, which is effected chiefly by temptations, and by many kinds of vastation; for until corporeal things, which are contrary to them, become quiescent (such as the things of the love of self and of the world), celestial and spiritual things, which are of the affection of good and truth, cannot flow in; this is the reason why everyone is reformed according to his state and capacity. This also the Lord teaches in the parable concerning the man who went abroad: Who called his own servants and delivered unto them his goods; and unto one he gave five talents, to another two, to another one; to each according to his several ability. He that received the five talents traded with them, and made other five talents; in like manner he also that received the two, he also gained other two (Matt. 25:14-17, etc.). So too concerning the ten servants, to whom were given ten pounds, that they might trade with them (Luke 19:12-13, etc.). [3] That a "merchant" signifies those who have the knowledges of good and truth; and that "merchandise" signifies the knowledges themselves is evident from the passages that have just been quoted from Matthew and Luke, and also from those which now follow. In Ezekiel: Say unto Tyre, O thou that dwellest at the entrances of the sea, that art the trader of the peoples unto many isles, Tarshish was thy merchant by reason of the multitude of all kinds of riches; in silver, iron, tin, and lead, they furnished thy fairs. Javan, Tubal, and Meshech, these were thy traders; in the soul of man and vessels of brass they furnished thy commerce. The sons of Dedan were thy traders; many isles were the mart of thy hand. Syria was thy merchant in the multitude of thy handiworks. Judah and the land of Israel, they were thy traders; in wheat, minnith and pannag, and honey, and oil, and balm, they furnished thy commerce. Damascus was thy merchant in the multitude of thy handiworks, by reason of the multitude of all kinds of riches, in the wine of Helbon 2967-1 and wool of Zahar. Dan also and Javan furnished yarn in thy fairs. Dedan was thy trader in flowing garments for riding. The Arabian and all the princes of Kedar, they were the merchants of thy hand, in lambs, in rams, and goats, in these were they thy merchants. The traders of Sheba and Raamah, they were thy traders in the chief of all spices. Haran and Canneh, and Eden, the traders of Sheba; Asshur, Chilmad, were thy traders. These were thy traders in perfect things (Ezek. 27:3, 12-13, 15-24). These things are said concerning Tyre; and by "Tyre" are signified the knowledges of good and truth (see n. 1201), as is plain from the several particulars. The "traffickings," and "merchandise," and the "wares" that are here mentioned, are nothing else than these knowledges; and for this reason Tyre is called the "dweller at the entrances of the sea" (that "waters" are knowledges; and that the "sea" is a collection of these, may be seen above, n. 28); and is also called the "trader of the peoples unto many isles," that is, even to those who are more remotely in worship (that "islands" are the more remote kinds of worship, may be seen above, n. 1158; also what is signified by "Tarshish," n. 1156). The "silver, iron, tin, and lead," which are from thence, are truths in their order, even to the last which are sensuous. (What "silver" signifies, may be seen above, n. 1551, 2048; also what "iron" signifies, n. 425, 426,; also what "Javan, Tubal, and Meshech," n. 1151-1153, 1155.) The "soul of man," and the "vessels of brass," therefrom, are the things which are of natural life (that "soul" signifies all life that is from the Lord, may be seen above, n. 1000, 1040, 1436, 1742; also that "vessels of brass" are the natural goods which receive that life, n. 425, 1551). (What "Dedan" signifies has been stated, see n. 1172; and what "Syria," n. 1232, 1234.) That "Judah and the land of Israel" are "traders in wheat, minnith and pannag, honey, oil, balm" signifies celestial and spiritual things from the Word. The other nations and their merchandise which are mentioned, are the various genera and species of truth and good, thus the knowledges which are with those who are signified by "Tyre." [4] That they are knowledges from which come wisdom and intelligence is plainly evident in the same prophet, where it is thus said: Son of man, say unto the prince of Tyre, By thy wisdom, and by thine intelligence thou hast gotten thee riches, and hast gotten gold and silver into thy treasures; by the multitude of thy wisdom, by thy trading, thou hast multiplied thy riches, and thy heart is lifted up because of thy riches; therefore behold I will bring strangers upon thee, the terrible of the nations (Ezek. 28:2, 4-7); where it is manifestly evident that the wares with which they traded are the knowledges of good and truth; for from these, and from no other source, come wisdom and intelligence; and it is therefore said, "by thy wisdom and by thine intelligence thou hast gotten thee riches, and thou hast gotten gold and silver into thy treasures." But when knowledges are for the sake of self, for gaining eminence and reputation, or wealth, then they have no life, and those who acquire them are altogether deprived of them; they are deprived of them in the life of the body by embracing falsities for truths and evils for goods; and in the other life they are wholly deprived even of those which are true; and from this it is said, "because thy heart is lifted up because of thy riches, therefore behold I will bring strangers upon thee" (that is, falsities); and "the terrible of the nations" (that is, evils). [5] Also in another place in the same prophet: Tyre is like one that is cut off from the midst of the sea; when thy traffickings went forth out of the seas, thou didst satiate many peoples; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. Now thou art broken by the seas, in the depths of the waters; thy commerce and all thy company are fallen in the midst of thee; the merchants among the peoples hiss at thee (Ezek. 27:32-34, 36). Also in Isaiah: The prophecy concerning Tyre. Let the inhabitants of the isle be silent; the merchants of Zidon that pass over the sea have replenished thee; and in [great] waters [the seed] of Shihor, the harvest of the river, was her revenue, and thou wast 2967-2 the mart of the nations. Who hath purposed this against Tyre that crowneth herself, whose merchants are princes? (Isa. 23:2-3, 8); where the vastation of Tyre is treated of. [6] Of Babylon in like manner are predicated "trading" and "merchandise," which are the knowledges of good adulterated, and the knowledges of truth falsified. As in the Revelation: Babylon hath made all nations drink of the wine of the wrath of her whoredom, and the kings of the earth have committed whoredom with her, and the merchants of the earth were made rich by the abundance of her delicacies. The merchants of the earth shall weep and mourn over her, for no man buyeth their merchandise any more; the merchandise of gold, and silver, and precious stones, and pearl, and fine linen, and crimson, and silk, and scarlet. The merchants of these things who were made rich by her shall stand afar off for the fear of her torment, weeping and mourning (Rev. 18:3, 11, 15). That "Babylon" is worship the externals of which appear holy while the interiors are profane, may be seen above (n. 1182, 1283, 1295, 1304, 1306, 1326); and from this it is plain what its "tradings" and "merchandise" are. [7] That a "merchant" is one who procures for himself knowledges of truth and good, and thence intelligence and wisdom, is evident from the Lord's words in Matthew: The kingdom of the heavens is like unto a merchant man seeking goodly pearls; who, when he had found one pearl of great price, went and sold all that he had and bought it (Matt. 13:45-46); the "goodly pearl" is charity, or the good of faith. [8] That all the knowledges of good and truth are from the Lord, is taught in Isaiah: Thus said Jehovah, The labor of Egypt, and the merchandise of Cush and of the Sabeans, men of stature, shall pass over upon thee, and they shall be thine; they shall go after thee, in chains they shall pass over, and they shall bow themselves down to thee, they shall pray unto thee. Surely God is in thee, and there is no God else (Isa. 45:14); treating of the Divine Human of the Lord. [9] From all this it may now be seen what is meant by "trading," that is, buying and selling; namely, that it is procuring for one's self the knowledges of good and truth, and by means of them good itself. That this is from the Lord alone is taught in the same Prophet: Ho everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy and eat; yea come, buy wine and milk without silver and without price (Isa. 55:1-2); where "buying" denotes procuring for one's self; "wine" denotes spiritual truth (n. 1071, 1798); "milk," spiritual good (n. 2184). Anyone may see that "coming to the waters" here is not coming to the waters, that "buying" is not buying, that "silver" is not silver, and that "wine and milk" are not wine and milk, but are that which is said to correspond to them in the internal sense; for the Word is Divine, and to its several expressions which are from the natural world and man's sensuous things correspond Divine spiritual and celestial things. In this way and in no other is the Word Divinely inspired.

Verses 17, 18. And the field of Ephron, which was in Machpelah, which was before Mamre, the field and the cave that was therein, and every tree that was in the field, that was in all the border thereof round about, were made sure unto Abraham for an acquisition to the eyes of the sons of Heth, of all that went in at the gate of his city. "The field of Ephron," signifies that which belonged to the church; "which was in Machpelah, which was before Mamre," signifies the quality and amount of regeneration; "the field and the cave that was therein," signifies as to the good and truth of faith; "and every tree that was in the field," signifies interior knowledges of the church; "that was in all the border thereof round about," signifies exterior knowledges; "were made sure unto Abraham for an acquisition," signifies that they were ascribed to the Lord alone; "to the eyes of the sons of Heth," signifies according to their understanding; "of all that went in at the gate of his city," signifies as to all doctrinal things.

The field of Ephron. That this signifies that which belonged to the church, is evident from the signification of "field," as being the church and also doctrine (see n. 368, 2936); and from the representation of "Ephron," as being those with whom the good and truth of faith, which belong to the church, could be received (n. 2933); hence the "field of Ephron" signifies that which belonged to the church.

Which was in Machpelah, which was before Mamre. That this signifies the quality and amount of regeneration, is evident from the signification of "Machpelah" as being regeneration by means of the truth which is of faith; and from the signification of "Mamre," as being its quality and amount. By "Machpelah" when the word "cave" is joined to it, or when it is said the "cave of Machpelah," is signified faith which is in obscurity (n. 2935); but by "Machpelah" when named without the word "cave," and it is stated afterwards that there is a "field with a cave" there, is meant regeneration; for by the "field" and "cave" are signified the good and truth of faith by which the regeneration is effected; and besides, Machpelah was a tract of land in which there was a sepulcher, by which last is signified regeneration (n. 2916). But "Mamre," because it was Hebron (as is said in the 19th verse that follows presently), and was in Hebron (as is said in Genesis 13, verse 18), signifies nothing else than the quality and amount, here, of regeneration, when joined with "Machpelah;" but of the church when joined with "Hebron;" and likewise of perception when joined with "oak-groves" (as in n. 1616). Thus "Mamre" is simply the determination of the state of the thing; for it was a place where Abraham dwelt (Gen. 13:18); and where Isaac dwelt, and to which Jacob came (Gen. 35:27).

The field and the cave that was therein. That this signifies as to the good and the truth of faith, is evident from the signification of "field" as being the church, also the good itself of the church. The celestial, or good, which is of love to the Lord and of charity toward the neighbor, is compared to "ground," and also to "field;" it is also called "ground" and "field;" because the celestial or good is that which receives the truths of faith, which are compared to seeds and are also called "seeds." The same is evident also from the signification of a "cave," as being the truth of faith which is in obscurity (see n. 2935); it is said to be in obscurity because it is with the spiritual (see n. 1043, 2708, 2715).

And every tree that was in the field. That this signifies interior knowledges of the church, is evident from the signification of a "tree," as being perceptions when the celestial church is treated of (see n. 103, 2163), but knowledges when the spiritual church is treated of (see n. 2722); here interior knowledges, because it is said "every tree that was in the field," and there then follows "that was in all the border thereof round about," by which is signified exterior knowledges; also from the signification of "field," as being the church (of which above). Mention is made of the tree that was in the field and in the borders thereof round about, on account of that internal sense; otherwise it would not be worthy of mention in a Word that is Divine.

That was in all the border thereof round about. That this signifies exterior knowledges, is evident from the signification of "borders" and of "round about," as being things which are exterior (of which above, n. 2936); so that here the "tree that was in the border round about" signifies exterior knowledges. Exterior knowledges are those of the ritual and doctrinal things that are the externals of the church; but interior knowledges are those of the doctrinal things that are the internals of the church. What the externals of the church are, and what the internal, has already been repeatedly stated. [2] Moreover in various places in the Word mention is made of the "midst" and of that which is "round about;" as when speaking of the land of Canaan, that was called the "midst" where were Zion and Jerusalem, but the country "round about" was where the surrounding nations were. By the "land of Canaan" was represented the kingdom of the Lord; its celestial by "Zion," and its spiritual by "Jerusalem," where was the dwelling place of Jehovah or the Lord. The country "round about," even to the borders, represented the celestial and spiritual things flowing forth in their order and derived therefrom; and in the furthest boundaries the representatives of celestial and spiritual things ceased. These representatives had their origin from those in the Lord's kingdom in the heavens; there the Lord as a Sun is in the midst; from this is all celestial flame and spiritual light; they who are nearest are in the highest light, but they who are more remote are in less light, and they who are most remote are in the least; and there are the boundaries, and hell begins, which is outside of heaven. [3] With celestial flame and spiritual light the case is this: The celestial things of innocence and love, and the spiritual things of charity and faith, are in the like ratio as are the heat and light the angels have; for all the heat and light in the heavens are therefrom. It is from this therefore that the "midst" signifies the inmost, and the circumference signifies the outermost, and the things which proceed in order from the inmost to the outermost are in such degrees of innocence, love, and charity as is their distance from the center. And so it is in every heavenly society; they who are in the midst are the best of that kind, and the love and charity of that kind decreases with them according to their remoteness from the center; that is, it decreases with those who are at a distance from the center, in proportion to the distance. [4] The case is the like with man; his inmost is where the Lord dwells with him, and from this inmost governs the things which are round about. When man suffers the Lord to dispose the things round about to correspondence with the inmost ones, then man is in such a state that he can be received into heaven; and then the inmost, the interior, and the external things act as one; but when man does not suffer the Lord to dispose the things round about to correspondence, then he recedes from heaven in the measure in which he does not suffer it. That the soul of man is in the midst, or in his inmost, and that the body is round about or in the outmosts, is well known; for it is the body that encompasses and invests his soul or his spirit. [5] With those who are in celestial and spiritual love, good from the Lord flows in through the soul into the body, and thence the body becomes full of light; but with those who are in bodily and worldly love, good from the Lord cannot flow in through the soul into the body, but their interiors are in darkness; whence also the body becomes full of darkness, according to what the Lord teaches in Matthew: The lamp of the body is the eye; if the eye be single, the whole body is full of light; but if the eye be evil, the whole body is full of darkness. If therefore the light be darkness, how great is the darkness (Matt. 6:22-23); by the "eye" is signified the intellectual which belongs to the soul (n. 2701). [6] But the case is worse still with those whose interiors are darkness, and whose exteriors appear as full of light. These are such as outwardly counterfeit angels of light, but are devils inwardly, and they are called "Babel;" and when with such persons the things that are "round about" are destroyed, they are carried headlong into hell. These things were represented by the city Jericho, in that its walls fell and the city was given to the curse when the priests had gone about it seven times, and had sounded the trumpets (Joshua 6:1-17). They are meant also in Jeremiah: Set yourselves in array against Babel round about, all ye that bend the bow; sound the trumpet against her round about; she hath given her hand; her foundations are fallen; her walls are thrown down (Jer. 50:14-15). It is now plain what "round about" means. Moreover in the Word mention is sometimes made of that which is "round about" (as Jer. 21:14; 32:44; 46:14; 49:5; Ezek. 36:3-4, 7; Amos 3:11; and elsewhere), and by the things "round about" are signified those which are exterior; concerning which, of the Lord's Divine mercy more elsewhere.

Were made sure unto Abraham for an acquisition. That this signifies that they were ascribed to the Lord alone, that is, everything of regeneration as to both quality and quantity, in regard to the good and truth of faith, and therefore in regard to all knowledges interior and exterior, is evident from the representation of "Abraham" as being the Lord (of which frequently above); and from the signification of an "acquisition," as being His, and thus ascribed to Him alone. It is a primary article of faith that all good and all truth are the Lord's, thus from the Lord alone. The more interiorly anyone acknowledges this, the more interiorly he is in heaven; for in heaven it is perceived to be so, and there is there a sphere of perception that it is so; for they are in good which is from the Lord alone, and this is what is called being in the Lord. The degrees of this perception decrease from the midst even to the circumferences (as was said just above, n. 2973).

To the eyes of the sons of Heth. That this signifies to their understanding, that is to say, to the understanding of those who are of the new spiritual church, is evident from the signification of the "eyes," as being the understanding (see n. 212, 2701); and from the signification of the "sons of Heth," as being those who are of the new spiritual church (see n. 2913, 2928). It was said above (verse 16), that Abraham spoke "in the ears" of the sons of Heth, by which was signified that it was according to their capacity (n. 2965, 2967); here however it is said "to the eyes" of the sons of Heth, by which is signified to their understanding. What was said before involves application to their will; but what is said here, to their understanding, for man is reformed as to both parts for if the will and understanding do not agree, even so as to make a one, the man has not been regenerated; that is, if good and truth, or what is the same, charity and faith, are not a one; for charity is of the will, and faith is of the understanding. It is because of this that it was before said "in the ears of the sons of Heth;" but here, "before the eyes of the sons of Heth."

Of all that went in at the gate of his city. That this signifies as to all doctrinal things, is evident from what was said above (n. 2943), where the same words occur.

Verse 19. And after this Abraham buried Sarah his wife, in the cave of the field of Machpelah, upon the faces of Mamre, the same is Hebron in the land of Canaan. "After this," signifies that it was so; "Abraham buried Sarah his wife," signifies that they received from the Lord truth conjoined with good; "in the cave of the field of Machpelah, upon the faces of Mamre," signifies that thus they were regenerated so far as they could be; "the same is Hebron," signifies that this was a new church; "in the land of Canaan," signifies which in the Lord's kingdom is one.

After this. That this signifies that it was so, is evident from the series, for here is the conclusion, namely, that they were regenerated, and thus a new spiritual church was set up again.

Abraham buried Sarah his wife. That this signifies that they received from the Lord truth conjoined with good, is evident from the signification of "burying," as being to regenerate (see n. 2916, 2917; that man is regenerate when he has received from the Lord truth conjoined with good will be shown presently); from the representation of "Abraham," as being the Lord (of which often before); and from the representation of "Sarah as a wife," as being truth conjoined with good (see n. 2063, 2065, 2507). [2] With the regeneration of the spiritual man the case is this. He is first instructed in the truths of faith, and then he is held by the Lord in the affection of truth. The good of faith, which is charity toward the neighbor, is at the same time insinuated into him, but in such a way that he is scarcely aware of it; for it lies hidden in the affection of truth, and this to the end that the truth which is of faith may be conjoined with the good which is of charity. As time goes on, the affection of truth which is of faith increases, and truth is regarded for the sake of its end, that is, for the sake of good, or what is the same, for the sake of the life, and this more and more. Thus is truth insinuated into good, and when this takes place the man imbues himself with the good of life according to the truth that has been insinuated; and so he acts or seems to himself to act from good. Previous to this time, the truth of faith was principal, but afterwards the good of life becomes so. [3] When this is the case the man is regenerate; but he is regenerate according to the quality and the amount of the truth that has been insinuated in good; and when truth and good act as one, he is regenerate according to the quality and the amount of the good: such is the case with all regeneration. Regeneration is effected to the end that man may be received into heaven. Heaven is nothing else than the marriage of truth and good, and of good and truth (see n. 2508, 2618, 2728, 2729); and if the marriage of truth and good be not formed with a man, he cannot be in the heavenly marriage, that is, in heaven.

In the cave of the field of Machpelah, upon the faces of Mamre. That this signifies that thus they were regenerated so far as they could be, is evident from the signification of a "cave," as being the truth of faith that is in obscurity (see n. 2935); from the signification of "field," as being the good of faith (see n. 2971); from the signification of "Macphelah upon the faces of Mamre," or "before Mamre," as being the quality and the amount of regeneration (see n. 2970); thus the signification is that they were regenerated by means of the truth and good of faith so far as they could be, that is, according to their capacity and understanding (see n. 2913, 2928, 2975).

The same is Hebron. That this signifies that this is a new church, is evident from the signification of "Hebron," as being the spiritual church (concerning which see above in this chapter, n. 2909). It was there said, "Kiriath-arba, the same is Hebron," for the reason that by "Kiriath-arba" is signified the church as to truth, and by "Hebron," the church as to good; but here Kiriath-arba is no longer mentioned, but Hebron, because the regenerated man is treated of, who no longer acts from truth, but from good (as said above, n. 2979).

In the land of Canaan. That this signifies which church is one in the Lord's kingdom, is evident from the representation of the "land of Canaan," as being the kingdom of the Lord (see n. 1413, 1437, 1585, 1607). With the churches of the Lord, the case is this: In ancient times there were many churches at the same time; and there were as at this day distinctions among them in regard to doctrinal matters; but still they made a one in the fact that they acknowledged love to the Lord and charity toward the neighbor as the principal and very essential thing; and therefore that the purpose of doctrinal things was not to teach them how to think, but how to live. And when with each and all, love to the Lord and charity toward the neighbor-that is, the good of life-is the essential thing; then churches, however numerous they may be, make one church, all then being one in the Lord's kingdom. Such also is heaven; there are innumerable societies there, all distinct; but still they constitute one heaven, because in all there is love to the Lord and charity toward the neighbor. [2] But the case is wholly different with churches that call faith the essential of the church; supposing that if they know this and think this they are saved, no matter what their life may be. In this case the several churches do not make one church, nor indeed are they churches. The good of faith, that is, the very life of love and of charity according to the things of faith, is that which makes the church. Doctrinal matters are for the sake of life. Everyone may know this: what are doctrinal matters except for the sake of all end? and what is the end but life? or that a man may become such as those doctrinal things teach? It is indeed said that the very faith itself which saves is confidence; but this confidence is quite impossible except in the good of life. Without the good of life there is no reception, and where there is no reception there is no confidence, except at times a certain apparent confidence, in suffering conditions of mind or body, when the cupidities of the love of self and of the world are at rest. But with those who are in evil of life, when this crisis passes or the condition is changed, such fallacious confidence altogether vanishes; for a confidence is found even with the wicked. But whoever desires to know the quality of his confidence, let him examine in himself the affections and ends, as well as the practices of his life.

Verse 20. And the field and the cave that is therein were made sure unto Abraham, for a possession of a sepulcher, from the sons of Heth. "The field and the cave that is therein," signifies the church and its faith; "were made sure unto Abraham for a possession of a sepulcher" signifies that it was from the Lord alone, through regeneration; "from the sons of Heth," signifies that it was of the Gentiles.

The field and the cave that is therein. That this signifies the church and its faith, is evident from the signification of a "field," as being the church (see above, n. 2969, 2971); and from the signification of a "cave," as being faith (see n. 2935, 2971). It is said "the church and its faith," because the church is so called from the good of charity and thus of life; and its faith is so called from the truth that is adjoined to that good.

Were made sure unto Abraham, for a possession of a sepulcher. That this signifies that it was from the Lord alone, through regeneration, is evident from the representation of Abraham, as being the Lord (often shown before); and from the signification of a "possession," as being His, and thus belonging to the Lord alone (see above, n. 2974) and from the signification of a "sepulcher" as being regeneration (see above, n. 2916).

From the sons of Heth. That this signifies that it was a church from the Gentiles, is evident from the signification of the "sons of Heth." The sons of Heth were not those with whom the church was set up anew, but are those by whom the church is represented; for all things in the Word are representative; and they do not signify the persons who are named, but through them things of the Lord's kingdom and church. That by the "sons of Heth" is signified a new church, or what is the same, those who are of the new church, has been stated above repeatedly; but that it was a new church of the Gentiles, or from the Gentiles, is plain from what was said by Abraham to the sons of Heth-"I am a sojourner and a dweller with you" (verse 4); by which is signified that the Lord was not known to them, but still that He could be with them (n. 2915). From this it is plain that by the "sons of Heth" is signified a church from the Gentiles; for it cannot be said of others that the Lord is unknown to them. [2] Be it known, further, that when any church becomes no church, that is, when charity perishes and a new church is being set up again by the Lord, this is effected rarely if ever with those with whom the old church has been; but with those with whom there was no church before, that is, with the Gentiles. So was it done when the Most Ancient Church perished; for then the new church called "Noah," that is, the Ancient Church which was after the flood, was set up among the Gentiles, that is, among those where there was no church before. So too when this church perished; then a semblance of a church was instituted among the posterity of Abraham from Jacob, thus likewise among the Gentiles; for Abraham when called was a Gentile (see n. 1356, 1992, 2559); and Jacob's posterity in Egypt became still more Gentile, even to such an extent that they were absolutely ignorant of Jehovah, and consequently of all Divine worship. After this church had been consummated, the Primitive Church was set up from the Gentiles, the Jews being rejected; so too will it be with this church, which is called Christian. [3] The reason why a new church will be set up by the Lord among the Gentiles, is that they have no principles of falsity contrary to the truths of faith, for they are ignorant of these truths. Principles of falsity imbued from infancy, and afterwards confirmed, must be shaken off before the man can be regenerated and become a church. In fact the Gentiles cannot by evils of life profane holy things, for no one can profane what is holy who knows not what it is (n. 593, 1008, 1010, 1059). As the Gentiles are in ignorance, and are free from stumbling-blocks [or difficulties], they are in a better state for the reception of truths than those who are of the church; and all those among them who are in the good of life receive truths easily. (Concerning these things see n. 932, 1032, 1059, 1327, 1328, 1366, 2049, 2051, 2589-2604.)

CONCERNING REPRESENTATIONS AND CORRESPONDENCES. Few know what representations and correspondences are, nor can anyone know this unless he knows that there is a spiritual world, and this distinct from the natural world; for there exists a correspondence between spiritual things and natural things, and the things that come forth from spiritual things in natural ones are representations. They are called correspondences because they correspond, and representations because they represent.

That some idea may be formed of representations and correspondences, it is only necessary to reflect on the things of the mind, that is, of the thought and will. These things so beam forth from the face that they are manifest in its expression; especially is this the case with the affections, the more interior of which are seen from and in the eyes. When the things of the face act as a one with those of the mind, they are said to correspond, and are correspondences; and the very expressions of the face represent, and are representations. The case is similar with all that is expressed by the gestures of the body, and with all the acts produced by the muscles; for it is well known that all these take place according to what the man is thinking and willing. The gestures and actions themselves, which are of the body, represent the things of the mind, and are representations; and in that they are in agreement, they are correspondences.

It may also be known that such forms do not exist in the mind as are exhibited in the expression, but that they are merely affections which are thus effigied; also that such acts do not exist in the mind as are exhibited by the acts of the body, but that it is thoughts which are thus figured. The things which are of the mind are spiritual, but those of the body are natural. From this it is evident that there exists a correspondence between spiritual things and natural things, and that there is a representation of spiritual things in natural things; or what is the same, when the things of the internal man are effigied in the external man, then the things that appear in the external man are representative of the internal man; and the things that agree are correspondences.

It is also known, or may be known, that there is a spiritual world, and also a natural world. In the universal sense the spiritual world is where spirits and angels dwell; and the natural world is where men dwell. In particular, there is a spiritual world and a natural world with every man: his internal man being to him a spiritual world, and his external man being to him a natural world. The things that flow in from the spiritual world and are presented in the natural world, are in general representations; and insofar as they agree they are correspondences.

That natural things represent spiritual things, and that they correspond, may also be known from the fact that what is natural cannot possibly come forth except from a cause prior to itself. Its cause is from what is spiritual; and there is nothing natural which does not thence derive its cause. Natural forms are effects; nor can they appear as causes, still less as causes of causes, or beginnings; but they receive their forms according to the use in the place where they are; and yet the forms of the effects represent the things which are of the causes; and indeed these latter things represent those which are of the beginnings. Thus all natural things represent those which are of the spiritual things to which they correspond; and in fact the spiritual things also represent those which are of the celestial things from which they are.

It has been given me to know from much experience that in the natural world and its three kingdoms there is nothing whatever that does not represent something in the spiritual world, or that has not something there to which it corresponds. Besides many other experiences, this was made evident also from the following. On several occasions when I was speaking of the viscera of the body, and was tracing their connection from those which are of the head to those which are of the chest, and so on to those which are of the abdomen, the angels that were above me led my thoughts through the spiritual things to which those viscera correspond, and this so that there was not the least error. They thought not at all of the viscera of the body of which I was thinking, but only of the spiritual things to which these correspond. Such is the intelligence of angels that from spiritual things they know all things in the body in general and particular, even the most secret things, such as can never come to man's knowledge; nay, they know everything there is in the universal world, without a mistake; and this because from spiritual things are the causes, and the beginnings of causes.

The case is similar with the things in the vegetable kingdom; for nothing whatever exists there that does not represent something in the spiritual world, and correspond thereto; as has been frequently given me to know by a like interaction with angels. The causes also have been told me, namely, that the causes of all natural things are from spiritual things, and the beginnings of these causes are from celestial things; or what is the same, all things in the natural world derive their cause from truth which is the spiritual, and their beginning from good which is the celestial; and natural things proceed thence according to all the differences of truth and of good in the Lord's kingdom; thus from the Lord Himself, from whom is all good and truth. These things must needs appear strange, especially to those who will not or cannot ascend in thought beyond nature, and who do not know what the spiritual is, and therefore do not acknowledge it.

So long as he lives in the body, man can feel and perceive but little of this; for the celestial and spiritual things with him fall into the natural things in his external man, and he there loses the sensation and perception of them. Moreover the representatives and correspondences in his external man are such that they do not appear like the things in the internal man to which they correspond, and which they represent; therefore neither can they come to his knowledge until he has put off those external things. When this happens, blessed is the man who is in correspondence, that is, whose external man corresponds to his internal man.

As the men of the Most Ancient Church (concerning whom see n. 1114-1125) in every thing of nature saw something spiritual and celestial, insomuch that natural things served them merely as objects for thought about spiritual and celestial things, they were for this reason able to speak with angels, and to be with them in the Lord's kingdom in the heavens at the same time that they were in His kingdom on earth, that is, in the church. Thus with them natural things were conjoined with spiritual things, and wholly corresponded. But it was otherwise after those times, when evil and falsity began to reign; that is, when after the golden age there commenced the iron age; for then as there was no longer any correspondence, heaven was closed; insomuch that men were scarcely willing to know that there was anything spiritual; and at last even that there is a heaven and a hell, and a life after death.

In this world it is a great secret, although in the other life nothing is better known to every spirit, that all things in the human body have a correspondence to those in heaven; insomuch that there is not the smallest particle in the body, to which something spiritual and celestial does not correspond; or what is the same, to which heavenly societies do not correspond, for these exist according to all the genera and species of spiritual and celestial things; and this in such an order that together they represent one man, even as to all his parts, in general and in particular, both the interior and the exterior. Hence it is that the universal heaven is also called the Grand Man; and hence it is that it has been so often said that one society belongs to one province of the body, another to another, and so on. The reason is that the Lord is the Only Man, and heaven represents Him; and the Divine good and truth that are from Him are what make heaven; and because the angels are therein, they are said to be in the Lord. But they who are in hell are outside this Grand Man, and correspond to things unclean, and also to bodily corruptions.

This may also in some degree be known from the fact that the spiritual or internal man (which is man's spirit and is called his soul) has in like manner a correspondence to his natural or external man; and that this correspondence is of such a nature that the things of the internal man are spiritual and celestial, while the things of the external man are natural and corporeal; as may appear from what was said above (n. 2988, 2989) about the expressions of the face and the acts of the body. Moreover as to his internal man, man is a little heaven, because created after the Lord's image.

That such correspondences exist has become so familiar to me in the course of years that hardly anything can be more so; though the fact itself is such that man does not know of its existence, nor believes that he has any connection with the spiritual world; when yet all his connection is from this correspondence; and without this connection neither himself nor any part of him could subsist a moment; for all his subsistence is from it. It has also been given me to know what angelic societies belong to each province of the body, and also of what quality they are; as for instance what societies and of what quality belong to the province of the heart; what and of what quality to the province of the lungs; what and of what quality to the province of the liver; and also what and of what quality belong to the different sensories, as to the eye, to the ears, to the tongue, and the rest; concerning which, of the Lord's Divine mercy we shall speak singly.

Moreover nothing is possible in the created world that has not a correspondence to the things in the spiritual world, and therefore that does not in its own manner represent something in the Lord's kingdom. From this comes the existence and subsistence of all things. If man knew how these things are circumstanced, he would never as is his wont attribute all things to nature.

Hence it is that all things in the universe both in general and in particular represent the Lord's kingdom; insomuch that the universe with all its constellations, atmospheres, and three kingdoms, is nothing else than a kind of theater representative of the Lord's glory which is in the heavens. In the animal kingdom not only man, but also each particular animal, even the least and lowest, is representative; as for instance the little creatures that creep on the ground and feed on plants; these, when their time for wedding is at hand, become chrysalises, and presently, being supplied with wings they soar from the ground into the atmosphere, their heaven, and there enjoy their delight and their freedom, sporting together and feeding on the spoils of the flowers, laying their eggs and thus providing for a posterity; and being then in their state of heaven, they are also in their beauty. Everyone can see that these things are representative of the Lord's kingdom.

Footnotes

2967-1 The Latin has Heshbon.

2967-2 Eras; but fuit, n. 1201. [Rotch ed.]