Sacred Texts  Swedenborg  Index  Previous  Next 

---

Buy this Book at Amazon.com

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

Apocalypse Explained

Verse 14. For they are spirits of demons, signifies false reasonings from hell. This is evident from the signification of "unclean spirits like frogs," as being reasonings from mere falsities against Divine truths (see just above, n. 1000); also from the signification of "demons," as being things that are from hell. For in hell those are called "demons" who are in the lust of falsifying truths, and this is done chiefly by reasonings; therefore "demons and demoniacs" signify in an abstract sense lusts and falsities, as can be seen from the passages in the Word where they are mentioned (as in Lev. 17:7; Deut. 32:17; Isa. 13:21; 34:14; Ps. 106:37; Matt. 4:24; 8:16, 28, 31; 9:32, 33; 10:8; 12:22; 15:22; Mark 1:32, 34, 39; Luke 4:33-38, 41; 8:2, 26-40; 9:1, 37-42, 49; 13:32; Rev. 9:20; 18:2). (Continuation respecting the Sixth Commandment) From conjugial love angels have all their beauty; thus each angel has beauty in the measure of that love. For all angels are forms of their affections; for the reason that it is not permitted in heaven to counterfeit with the face things that do not belong to one's affection; consequently their faces are types of their minds. When, therefore, they have conjugial love, love to the Lord, mutual love, love of good and love of truth, and love of wisdom, these loves in them give form to their faces, and show themselves like vital fires in their eyes; to which innocence and peace add themselves, which complete their beauty. Such are the forms of the inmost angelic heaven; and they are truly human forms.

Doing signs, signifies persuading by fallacies and sophistries. This is evident from the signification of "signs," as being attestations and persuasions, and thus confirmations (see n. 706, 824); here persuasions by fallacies and sophistries because those who establish by reasonings a faith separated from life are here treated of; and as this is done by fallacies and sophistries, by which the simple are persuaded, so "doing signs" here signifies persuasions and confirmations by fallacies and sophistries. That persuasions are effected by fallacies has been shown above where "the beast coming up out of the sea" was treated of (13:1-13), which signified confirmations by reasonings from the natural man. This is the signification of "signs," because it is added that they were "to go away unto the kings of the earth and of the whole world, to gather them to battle," which signifies to excite dissensions and combats against truths in the whole church. (Continuation respecting the Sixth Commandment) [2] From what has been thus far presented what the good is that results from chastity in marriage can be inferred, consequently what the good works of chastity are that a man does who shuns adulteries as sins against God. The good works of chastity concern either the married pair themselves, or their offspring and posterity, or the heavenly societies. The good works of chastity that concern the married pair themselves are spiritual and celestial loves, intelligence and wisdom, innocence and peace, power and protection against the hells and against the evils and the falsities therefrom, and manifold joys and felicities to eternity. Those who live in chaste marriages, as before described, have all these. The good works of chastity that concern the offspring and posterity are that so many and so great evils do not become innate in families. For the ruling love of parents is transmitted into the offspring and sometimes to remote posterity, and becomes their hereditary nature. This is broken and softened with parents who shun adulteries as infernal and love marriages as heavenly. [3] The good works of chastity that concern the heavenly societies are that chaste marriages are the delights of heaven, that they are its seminaries, and that they are its supports. They supply delights to heaven by communications; they are seminaries to heaven by producing offspring; and they are supports to heaven by their power against the hells; for at the presence of conjugial love diabolical spirits become furious, insane, and mentally impotent, and cast themselves into the deep.

To go away unto the kings of the earth and of the whole world, to gather them together to the battle, signifies to excite dissensions and combats against truths with all who are of the church. This is evident from the signification of "kings," as being those who are in truths from good, and in an abstract sense truths from good (see n. 29, 31, 553, 625); also from the signification of "the earth and the world," as being the church as to truth and good, thus the whole church (see n. 741); also from the signification of "battle," as being dissension respecting truths and goods, and spiritual combats (see n. 573, 734). All this makes clear that "to go away unto the kings of the earth, and of the whole world, to gather them together to the battle," signifies to excite dissensions and combats against truths with all who are of the church. [2] That it was through faith alone that the church was brought into contentions in regard to truths and goods, and into combats against them, and finally into dissensions, is made clearly evident by the fact that when that faith was accepted no power was any longer given to the understanding to examine into goods and truths, for that faith involves that a thing must be believed, however it may appear to the understanding; and when the understanding is taken away from faith enlightenment also is taken away; and when that is taken away blindness and stupidity enter into everything of the church; and in that state mere contentions arise about the meaning of the Word, which is capable of being turned to confirm whatever one pleases. This is why the church has been divided into so many churches, and in these so many heresies have arisen. That these dissensions and combats about truths and goods are from hell is signified by "the spirits of demons working signs to go away to the kings of the earth and of the whole world, to gather them together to the battle." (Continuation respecting the Sixth Commandment) [3] From the goods enumerated and described that result from chaste marriages it may be concluded what the evils are that result from adulteries; for such evils are the opposites of such goods; that is, in place of the spiritual and celestial loves that those have who live in chaste marriages, there are the infernal and diabolical loves that those have who are in adulteries. So in place of the intelligence and wisdom that those have who live chastely in marriages there are the insanities and follies that those have who are in adulteries; in place of the innocence and peace that those have who live in chaste marriages there are the deceit and no peace that those have who are in adulteries; in place of the power and protection against the hells that those have who live chastely in marriages there are the very Asmodean demons and the hells that those have who live in adulteries; in place of the beauty that those have who live chastely in marriages there is the deformity that those have who live in adulteries, which is monstrous according to their quality. Their final lot is that from the extreme impotence to which they are at length reduced they become emptied of all the fire and light of life, and dwell alone in deserts as images of the slothfulness and weariness of their own life.

Of that great day of God Almighty, signifies the last state of the church, when the Lord comes and the Last Judgment takes place. This is evident from the signification of "the great day of God Almighty," as being the last state of the church, when the Lord comes and the Last Judgment takes place (see n. 413). Frequent mention is made in the Word of "the great day," "the day of Jehovah," "the day of anger and wrath," "the day of vengeance," "the terrible day;" and this means in these passages the last state of the church, and then the coming of the Lord and the Last Judgment. (Continuation respecting the Sixth Commandment) [2] True conjugial love cannot be given except between two, like the Lord's love towards heaven, which is one from Him and in Him, or towards the church, which like heaven is one from Him and in Him. All who are in the heavens and who are in the church must be one through mutual love from love to the Lord. An angel in heaven and a man in the church who does not thus make one with the rest is not of heaven nor of the church. Moreover, in the whole heaven and in the whole world there are two things to which all things have reference; these two are called good and truth, from which, when joined into one, all things in heaven and in the world have had existence and subsistence. When these are one, good is in truth and truth is in good, and truth is of good and good is of truth; thus one acknowledges the other as its mutual and reciprocal, or as an agent recognizes its reagent, each in its turn. This universal marriage is the source of conjugial love between husband and wife. The husband has been so created as to be the understanding of truth, and the wife so created as to be the will of good, and thus the husband to be truth and the wife good; thus that both may be truth and good in form, which form is man, and the image of God. And because it is from creation that truth should be of good, and good of truth, thus mutually and reciprocally, therefore it is impossible for one truth to be united to two diverse goods, or the reverse; neither is it possible for one understanding to be united to two diverse wills, or the reverse; neither for one person who is spiritual to be united to two diverse churches; neither in like manner for one man (vir) to be inmostly united to two women. Inmost union is like that of soul and heart; the soul of the wife is the husband, and the heart of the husband is the wife. The husband communicates and conjoins his soul to the wife by actual love; it is in his seed; and the wife receives it in her heart, and from this the two become one, and then each and all things in the body of the one look to their mutual in the body of the other. This is genuine marriage, which is possible only between two. For it is from creation that all things of the husband, both of his mind and of his body, have their mutual in the mind and in the body of the wife; and thus the most particular things look mutually to each other and will to be united. From this looking and conatus conjugial love exists. [3] All things in the body, which are called members, viscera, and organs, are nothing but natural corporeal forms corresponding to the spiritual form of the mind; from this each and all things of the body so correspond to each and all things of the mind that whatever the mind wills and thinks the body at its command instantly brings forth into act. When, therefore, two minds act as one their two bodies are potentially so united that they are no more two but one flesh. To will to become one flesh is conjugial love; and such as the willing is, such is that love. [4] It is allowed to confirm this by a wonderful thing in the heavens. There are married pairs there in such conjugial love that the two can be one flesh, and are one whenever they wish, and they then appear as one man. I have seen and talked with such; and they said that they have one life, and are like the life of good in truth and the life of truth in good, and are like the pairs in man, that is, like the two hemispheres of the brain enclosed in one membrane, the two ventricles of the heart within a common covering, likewise the two lobes of the lungs; these, although they are two, yet are one in regard to life and the activities of life, which are uses. They said that their life so conjoined is full of heaven, and is the very life of heaven with its infinite beatitudes, for the reason that heaven also is such from the marriage of the Lord with it, for all the angels of heaven are in the Lord and the Lord in them. [5] Furthermore, they said that it is impossible for them to think from any intention about an additional wife or woman, because this would be turning heaven into hell, consequently if an angel merely thinks of such a thing he falls from heaven. They added that natural spirits do not believe such conjunctions as theirs to be possible, for the reason that with those who are merely natural there is no marriage from a spiritual origin, which is of good and truth, but only a marriage from a natural origin; therefore there is no union of minds, but only a union of bodies from a lascivious disposition in the flesh; and this lust is from a universal law impressed upon and thus implanted in everything animate and inanimate from creation. The law is that everything in which there is force wills to produce its like and to multiply its kind to infinity and to eternity. As the posterity of Jacob, who were called the sons of Israel, were merely natural men, and thus their marriages were not spiritual, but carnal, so they were permitted on account of the hardness of their hearts to take several wives.

Verse 15. Behold I come as a thief, signifies the Lord's coming and the Last Judgment at that time. This is evident from the signification of "coming as a thief" as being, in reference to the Lord, His coming and the Last Judgment at that time, as elsewhere in the Word (as Matt. 6:19, 20; 24:42, 43; Obad. verse 5; Joel 2:9; Hos. 7:1). This is the signification of "coming as a thief," because taking away the knowledges of good and truth, and devastating the church, as a thief takes away wealth and robs a house, is attributed to the Lord; also because the church is then in night and in darkness, that is, in falsities from evil, and the last state of the church is called "night," and the falsities of evil that then prevail are called "darkness," and a thief comes in the night when it is dark. This is why the Lord's coming and the Last Judgment are compared to a thief (see above, n. 193). (Continuation respecting the Sixth Commandment) [2] That adultery is hell, and consequently an abomination, anyone can perceive from the idea of the mixture of diverse seed in the womb of one woman, for in man's seed there lies hidden the inmost of his life, and thus the rudiment of a new life; and for this reason it is holy. To make this common with the inmosts and rudiments of others, as is done in adulteries, is profane. This is why adultery is hell, and why hell in general is called adultery. And as from such a mixture nothing but corruption, also from a spiritual origin, can exist, it follows that adultery is an abomination. [3] Consequently in the brothels that are in hell, foulnesses of every kind appear; and when light out of heaven is let into them, adulteresses are seen lying with adulterers, like swine in filth itself; and what is wonderful, like swine they are in their delights when they are in the midst of filth. But these brothels are kept closed, because when they are opened a stench is exhaled that excites vomiting. It is otherwise in chaste marriages. In these the life of the husband adds itself through the seed to the life of the wife; and from this there is inmost conjunction, by which they become not two, but one flesh. And according to conjunction by means of that, conjugial love increases, and with it every good of heaven.

Happy is he that is awake, signifies the happy state of those who look to the Lord. This is evident from the signification of "happy," as being to be in a happy state; also from the signification of "being awake," as being to acquire for oneself spiritual life (see n. 187); and this is acquired by man's looking to the Lord, because the Lord is Life itself, and from Him alone is life eternal. When a man is in life from the Lord he is in wakefulness; but when he is in life from himself he is asleep; or what is the same, when a man is in spiritual life he is in wakefulness, but when he is in natural life separated from the spiritual he is asleep; and what a man then sees is like what he sees in a dream. To live this life is meant also by "sleeping and slumbering" in the Word (as in Matt. 13:25; 25:5, 6; Mark 4:26, 27; 13:36; Isa. 5:27; Jer. 51:39, 57; Ps. 13:4; 76:7; and elsewhere). This makes clear what is signified by "being awake." (Continuation respecting the Sixth Commandment) [2] But it is to be known that adulteries are more and less infernal and abominable. The adulteries that spring from more grievous evils and their falsities are more grievous, and those from the milder evils and their falsities are milder; for adulteries correspond to adulterations of good and consequent falsifications of truth; adulterations of good are in themselves evils, and falsifications of truth are in themselves falsities. According to correspondences with these the hells are arranged into genera and species. There are cadaverous hells for those whose delights were the violations of wives; there are excrementitious hells for those whose delights were the debauching of virgins; there are direful, slimy hells for those whose delights were varieties and changes of harlots; for others there are filthy hells. There are sodomitic hells for those who were in evils from a love of ruling over others from mere delight in ruling, and who were in no delight of use. [3] From those who have separated faith from good works both in doctrine and in life there exhale adulteries like that of a son with a mother or a mother-in-law; from those who have studied the Word only for the sake of glory, and not for the sake of spiritual uses, there exhale adulteries like that of a father with a daughter-in-law; from those who believe that sins are remitted by the Holy Supper, and not by repentance of life, there exhale adulteries like that of a brother with a sister; from those who altogether deny the Divine, there exhale heinous things with beasts; and so on. Such hells are for them because of the correspondence with the adulterations or defilements of good and truth.

And keepeth his garments, signifies who live according to His Divine truths. This is evident from the signification of "garments," as being truths covering good (see n. 64, 65, 195, 271, 395, 637); therefore "to keep the garments" signifies to live according to truths, here according to the Lord's Divine truths in the Word. (Continuation respecting the Sixth Commandment) In brief, from every conjunction of evil and falsity in the spiritual world a sphere of adultery flows forth, but only from those who are in falsities as to doctrine and in evils as to life; but not from those who are in falsities as to doctrine yet are in goods as to life, for with these there is no conjunction of evil and falsity, but only with the former. That sphere flows forth particularly from priests who have taught falsely and lived wickedly; for these have adulterated and falsified the Word. Even though these were not adulterers in the world, adultery is excited by them; but it is an adultery called sacerdotal adultery, which is distinguishable from other adulteries. All this makes clear that the origin of adulteries is the love and consequent conjunction of evil and falsity.

That he may not walk naked, signifies that he may not be without truths, and thus without goods. This is evident from the signification of "naked," as meaning to be without truth, and thus without good (see n. 240); for those who are without truths are also without goods, since all good is acquired by means of truths; and moreover, good without truth is not good, and truth without good is not truth; that there may be truth it must be conjoined to good, and that there may be good it must be conjoined to truth. There may be indeed truth without good and good without truth; but truth without good is dead, and so is good without truth. For truth has its being [esse] from good, and good has its existence [existere] by means of truth. All this makes clear that "to walk naked" signifies to be without truths, and thus without goods. That "to walk" signifies to be and to live may be seen above (n. 787). (Continuation respecting the Sixth Commandment) [2] Adulteries are less abhorrent with Christians than with the Gentiles, and even with some barbarous nations, for the reason that at present in the Christian world there is no marriage of good and truth, but a marriage of evil and falsity. For the religion and doctrine of faith separated from good works is a religion and doctrine of truth separated from good; and truth separated from good is not truth, but interiorly regarded is falsity; and good separated from truth is not good, but interiorly regarded is evil. Consequently in the Christian religion there is the doctrine of falsity and evil, from which origin a desire and favor for adultery from hell flow in; and this is why adulteries are believed in the Christian world to be allowable, and are practiced without shame. For, as has been said above, the conjunction of evil and falsity is spiritual adultery, from which according to correspondence natural adultery exists. For this reason "adulteries and whoredoms" signify in the Word adulterations of good and falsifications of truth; and for this reason Babylon is called in Revelation a "harlot," and Jerusalem is so called in the Word of the Old Testament; and the Jewish nation was called by the Lord "an adulterous nation," and "from their father the devil." (But on this see above from the Word, n. 141.)

And they see his shame, signifies and thus be in filthy loves. This is evident from the signification of "shame" as being filthy loves. For shame (pudor) means the part of the body covered by the breeches, the region of the genitals, which are called pudenda, from scandals and adulteries. "Walking naked" means the nakedness of these; and as the genitals of both sexes correspond to the loves of heaven in general, and this is their correspondence when they are clothed, so when they are not clothed, that is, when they are naked, they correspond to the loves of hell. For "garments" signify truths clothing, and "the flesh" of that region of the body signifies the good of love, and good without truth is not good, as truth without good is not truth (see just above, n. 1008); and where there is no good of love there is evil, that is, filthy love. As the nakedness of that part of the body signifies filthy love, or the lasciviousness of adultery, therefore Aaron had breeches of linen that were upon his flesh when he ministered (Exod. 28:42, 43; 39:28), "breeches of linen" signifying truths covering. (Continuation respecting the Sixth Commandment) [2] He that abstains from adulteries from any other motive than because they are sins and are against God is still an adulterer; as for instance when anyone abstains from them from fear of the civil law and its penalties, from fear of the loss of reputation and thus of honor, from fear of resulting diseases, from fear of upbraidings at home from his wife and consequent intranquility of life, from fear of chastisement by the servants of the injured husband, from poverty, or from avarice; from infirmity arising from abuse or from age or impotence or disease; in fact, when one abstains because of any natural or moral law, and does not at the same time abstain because of the Divine law, he is still interiorly unchaste and an adulterer, since he nonetheless believes that adulteries are not sins, and therefore in his spirit, declares them allowable, and thus he commits them in spirit, although not in the body; consequently after death when he becomes a spirit he speaks openly in favor of them, and commits them without shame. It has been granted me in the spiritual world to see maidens who regarded whoredoms as heinous because they are contrary to the Divine law, and also maidens who did not regard them as heinous and yet abstained from them because the resulting bad name would turn away suitors. These latter I saw encompassed with a dusky cloud in their descent to those below, while the former I saw encompassed with a shining light in their ascent to those above.

Verse 16. And he gathered them together into a place called in Hebrew Armageddon, signifies a state of combat from falsities against truths, arising from the love of self with the men of the church. This is evident from the signification of "gathering them together into a place," that is, for battle, as being to arrange for fighting, from falsities against truths. This means a state of combat, because "place" signifies the state of a thing, and it means from falsities against truths, because it is meant that the dragon gathered them together; for in chapter 12 it is said: The dragon went away to make war with the remnant of the woman's seed, who keep the commandments of God, and have the testimony of Jesus Christ (verse 17); and of the beast coming up out of the sea in chapter 13: It was given unto him to make war with the saints and to overcome them (verse 7). And here the place where they were to be gathered together and to begin the battle is named. It is believed that Armageddon means Megiddo, where Josiah, king of Judah, fighting against Pharaoh was defeated (see 2 Kings 23:29, 30; 2 Chron. 35:20-24; also Zech. 12). But what "Megiddo" there signifies in the spiritual sense is not yet known; therefore it shall be told. "Armageddon" signifies the love of honor, of rule, and of supereminence. This love is also signified by "Megiddo" in the old Hebrew tongue, as is evident from the meaning of that word in Arabic. Nor is anything else meant by "Armageddon" in the heavens; for all places mentioned in the Word signify things and states. [2] The love of honor, of rule, and of supereminence is the last state of the church, when falsities are about to fight against truths, because that love is about to rule in the church in its last times, and when that love rules, falsity from evil rules also, and this overcomes truth; for that love more than all other loves extinguishes the light of heaven and induces the darkness of hell, because that love is man's very own [proprium]; and by no force can man be drawn away from what is his own [proprium] and raised up towards heaven so long as that love rules; and one's own [proprium] in which man is wholly immersed by that love is nothing but evil and falsity. That man from that love is in thick darkness as to all things of heaven and the church, consequently in mere falsities, does not appear to the man who is in it, because according to the brilliancy of the natural light [lumen] in them spiritual light [lux] is extinguished; but that brilliancy is from a delusive light [lumen], for it is a light [lumen] kindled from the love of glory, thus from the love of self-intelligence; and when that intelligence is seen in heaven it is insanity and folly; therefore when that love rules in the church it is all over with it, for no one has any longer any understanding of truth or any will of good; since honor, rule, and supereminence constitute the highest pleasure, and are felt as the highest good; and the highest pleasure and the highest good are the end for the sake of which all other things are regarded; and then all goods and truths, civil, moral, and spiritual, serve as means, which are loved only from the end and to the extent that they serve the end, and when they do not so serve they are utterly despised and rejected. This is true of all uses, civil, moral, or spiritual. It is otherwise when uses are made the end, and man does not attribute glory and honor to his own person, but to the uses themselves according to their excellence. Then honor, rule, and supereminence are the means, and are esteemed only to the extent that they serve uses as means. From all this it can in some measure be seen what "Armageddon" means. [3] Moreover, it has been shown me to the life that that love has devastated the church and adulterated all its goods and truths, not only in the kingdoms of Babylon but in all other kingdoms. For almost everyone at this day when he comes after death into the spiritual world carries with him out of the natural world the desire to be honored, to rule, and to be supereminent; and there are very few who love uses for the sake of uses, but it is their will that uses should serve, and that honor, which is not a use, should govern; and when that rules which when separated from use is nothing, there can be no lot or inheritance granted them in the heavens where uses alone rule, since the kingdom of the Lord is a kingdom of uses; and when these rule the Lord rules, since uses are goods, and all good is from the Lord. This, then, is the state of the church manifested as to things rational, which state is signified by "the sixth angel pouring out his vial upon the great river Euphrates," and is the state here treated of. (Continuation respecting the Sixth Commandment) [4] Thus far adulteries have been considered; and now it shall be told what adultery is. Adulteries are all the whoredoms that destroy conjugial love. Whoredom of a husband with the wife of another or with any woman, whether a widow or a virgin or a harlot, is adultery when done from loathing or aversion to marriage; likewise the whoredom of a wife with a married man, or with a single man when done for a like reason. Again, the whoredoms of any unmarried man with the wife of another, and of any unmarried woman with the husband of another, are adulteries, because they destroy conjugial love by turning their minds away from marriage to adultery. The delights of varieties although with harlots are the delights of adultery, for the delight of variety destroys the delight of marriage. So, too, the delight of the defloration of virgins without the end of marriage is also the delight of adultery; for those who are in that delight afterwards desire marriage only for the sake of defloration, and when that is accomplished they loathe marriage. In a word, all whoredom that destroys the conjugial and extinguishes its love is adultery or pertains to adultery; while that which does not destroy the conjugial and does not extinguish its love is fornication springing from a certain instinct of nature towards marriage, which for various reasons cannot yet be entered into.

Verses 17, 18. And the seventh angel poured out his vial into the air, and there came forth a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices and lightnings and thunders, and there was a great earthquake, such as was not since men were upon the earth, such an earthquake, so great. 17. "And the seventh angel poured out his vial into the air" signifies the state of the church manifested as to all things of thought (n. 1012); "and there came forth a great voice out of the temple of heaven, from the throne, saying, It is done," signifies manifestation out of heaven from the Lord that the end is come, and thus that the Last Judgment is at hand (n. 1013). 18. "And there were voices and lightnings and thunder," signifies reasonings, darkenings of the understanding, and conclusions of falsities from evils (n. 1014); "and there was a great earthquake," signifies the state of the church wholly changed (n. 1015); "such as was not since men were upon the earth," signifies that the state was more completely inverted than ever before in the countries where the church is (n. 1016); "such an earthquake, so great," signifies so that the church was no more (n. 1017).

Verse 17. And the seventh angel poured out his vial into the air, signifies the state of the church manifested in regard to all things of thought. This is evident from the signification of "the angel pouring out the vial," as being the state of the church manifested (as above); also from the signification of the "air," as being thought, here everything of thought, because the last state of the church is here described; therefore when this state has been manifested it is said, "It is done," that is, it is consummated. The "air" signifies thought because respiration, which is effected by means of the air, corresponds to thought, which is of the understanding, as the motion of the heart corresponds to affection, which is of the will. That the respiration of the lungs corresponds to thought is clearly evident from the fact that they operate simultaneously and harmoniously, for as man thinks so he breathes. If he thinks quietly he breathes quietly, and reversely if forcibly. If he thinks intensely and interiorly in himself, respiration is gradually arrested and withdrawn. Thus man varies the state of his respiration in accommodation to every state of his thought. The reason of this is that man has two lives, namely, the life of the understanding and the life of the will; and all things of the body correspond to these two lives of the mind. Thus in general the life of the respiration corresponds to the life of the understanding and consequent thought; and the life of the motion of the heart corresponds to the life of the will and the consequent love. These two lives are meant by "soul" and "heart" in the Word, where it is said "with the whole soul and with the whole heart," which signifies with the whole understanding and the whole will, or with every thought which is of faith and with every affection which is of love. This is said to make known that the "air," since respiration is effected by it, signifies thought. [2] "The last vial was poured out into the air," because all things of man close into his thoughts. For such as a man is as to the church and as to the goods and truths of the church, also as to love, in a word, such as he is as to his spiritual, moral, and civil life, such is he as to thought. This can be perceived especially in the spiritual world. When any angel goes out of his own society into a society not his own his breathing labors, because he is not thinking from a like affection. So, too, when an infernal spirit ascends into an angelic society he comes into distress of breathing, and thus into anguish, or into fantasy, or into blindness of thought; which makes clear that such as a man is such is his thought. (The Seventh Commandment) 1012-1 [3] In what now follows something shall be said about the seventh commandment, which is, "Thou shalt not kill." In all the commandments of the Decalogue, as in all things of the Word, two internal senses are involved (besides the highest which is a third), one that is next to the letter and is called the spiritual moral sense, another that is more remote and is called the spiritual celestial sense. The nearest sense of this commandment, "Thou shalt not kill," which is the spiritual moral sense, is that one must not hate his brother or neighbor, and thus not defame or slander him; for thus he would injure or kill his reputation and honor, which is the source of his life among his brethren, which is called his civil life, and afterwards he would live in society as one dead, for he would be numbered among the vile and wicked, with whom no one would associate. When this is done from enmity, from hatred, or from revenge, it is murder. Moreover, by many in the world this life is counted and esteemed in equal measure with the life of the body. And before the angels in the heavens he that destroys this life is held to be as guilty as if he had destroyed the bodily life of his brother. For enmity, hatred, and revenge, breathe murder and will it; but they are restrained and curbed by fear of the law, of resistance, and of loss of reputation. And yet these three are endeavors towards murder; and every endeavor is like an act, for it goes forth into act when fear is removed. This is what the Lord teaches in Matthew: Ye have heard that it was said to them of old, Thou shalt not kill; and whosoever shall kill shall be liable to the judgment. But I say unto you, that whosoever is angry with his brother rashly shall be liable to the judgment; whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, Thou fool, shall be liable to the Gehenna of fire (5:21-26). This may be seen explained above (n. 693, 746). [4] But the more remote sense of this commandment, "Thou shalt not kill," which is called the celestial spiritual sense, is that one shall not take away from man the faith and love of God, and thus his spiritual life. This is murder itself, because from this life man is a man, the life of the body serving this life as the instrumental cause serves its principal cause. Moreover, from this spiritual murder moral murder is derived; consequently one who is in the one is also in the other; for he who wills to take away a man's spiritual life is in hatred against him if he cannot take it away, for he hates the faith and love with him, and thus the man himself. These three, namely, spiritual murder, which pertains to faith and love, moral murder, which pertains to reputation and honor, and natural murder, which pertains to the body, follow in a series one from the other, like cause and effect.

And there came forth a great voice out of the temple of heaven, from the throne, saying, It is done, signifies manifestation out of heaven from the Lord that the end is come, and thus that the Last Judgment is at hand. This is evident from the signification of "a great voice, saying," as being manifestation; from the signification of "temple," as being heaven as to the Divine truth, through which all manifestation is effected (see n. 220, 391, 915); also from the signification of "throne," as being where the Lord is as to judgment (see n. 253, 267, 462, 477); also from the signification of "It is done," as being to be ended, that is, that there is no longer any good and truth, thus no longer any church, because all things are devastated. All this makes clear that "a great voice coming forth out of the temple of heaven, from the throne, saying, It is done," signifies manifestation out of heaven from the Lord that the end is come, and that the Last Judgment is at hand. This was said after "the seventh angel poured out his vial into the air," which signifies that all things of man's thought have been turned away from heaven, consequently there is no longer any communication of men of the church with heaven; and when this communication has been broken off the Last Judgment comes. For so long as there is a communication of heaven with the church all things are held together in connection; but when communication is destroyed it is like a house falling when the foundation is taken from under it. And yet a new house is then built by the Lord in its place; the house is the church. (Continuation respecting the Seventh Commandment) [2] As all who are in hell are in hatred against the Lord, and thus in hatred against heaven, for they are against goods and truths, so hell is the essential murderer or the source of essential murder. It is the source of essential murder because man is man from the Lord through the reception of good and truth; consequently to destroy good and truth is to destroy the human itself, thus to kill man. [3] That those who are in hell are such has not yet been known in the world, because with those who belong to hell and therefore after death come into hell, there does not appear any hatred against good and truth, nor against heaven, nor still less against the Lord. For everyone while he lives in the world is in externals; and these externals are taught and trained from infancy to counterfeit such things as are honest and decorous, just and equitable, and good and true. Nevertheless, hatred lies concealed in their spirit, and this in equal degree with the evil of their life. And as hatred is in the spirit it breaks forth when the externals are laid aside, as is the case after death. [4] This infernal hatred against all who are in good is deadly hatred because it is hatred against the Lord. This can be seen particularly from their delight in doing evil, which is such as to exceed in degree every other delight, for it is a fire that burns with the lust for destroying souls. Moreover, it has been ascertained that this delight is not from hatred against those whom they attempt to destroy, but from hatred against the Lord Himself. Now since man is a man from the Lord, and the human which is from the Lord is good and truth, and since those who are in hell are, from a hatred against the Lord, eager to kill the human, which is good and truth, it follows that hell is the source of murder itself.

Verse 18. And there were voices, lightnings, and thunders, signifies reasonings, darkenings of the understanding, and conclusions of falsities from evils. This is evident from the signification of "voices, lightnings, and thunders," which in reference to those of the church with whom there is no longer any good of love and truth of faith mean reasonings, darkness of the understanding, and conclusions of falsities from evils (see above n. 702, 704). This signification in the Word of "voices, lightnings, and thunders," is derived from the appearance of these in the spiritual world with those who are not in the good of love and in the truths of faith, but who talk with each other about them. Their discourse, which is reasoning, is signified by "voices," the conflict of truth and falsity by "lightnings," and consequent rejection of truth and good by "thunders." And as such things come forth in the spiritual world by correspondence, it follows that the like things in the natural world correspond, and thus have such signification as has been said. (Continuation respecting the Seventh Commandment) [2] From what has been said above it can be seen that all who are in evils as to life, and in the falsities therefrom, are murderers; for they are enemies and haters of good and truth, since evil hates good and falsity hates truth. The evil man does not know that he is in such hatred until he becomes a spirit; then hatred is the very delight of his life. Consequently from hell, where all the evil are, there constantly breathes forth the delight in doing evil from hatred; but from heaven, where all the good are, there constantly breathes forth the delight in doing good from love. Therefore two opposite spheres meet each other in the middle region between heaven and hell, and engage in reciprocal combat. While man lives in the world he is in this middle region. If he is then in evil and in falsities therefrom he passes over to the side of hell, and thus comes into the delight of doing evil from hatred. But if he is in good and in truths therefrom, he passes over to the side of heaven, and thus comes into the delight of doing good from love. [3] The delight of doing evil from hatred, which breathes forth from hell, is the delight in killing. But as they cannot kill the body they wish to kill the spirit; and to kill the spirit is to take away spiritual life, which is the life of heaven. This makes clear that the commandment, "Thou shalt not kill," involves also "thou shalt not hate thy neighbor, also thou shalt not hate the good of the church and its truth;" for if one hates good and truth he hates the neighbor; and to hate is to wish to kill. This is why the devil, by whom hell in the whole complex is meant, is called by the Lord, "A murderer from the beginning" (John 8:44).

And there was a great earthquake, signifies the state of the church wholly changed. This is evident from the signification of an "earthquake," as being a change of the state of the church (see n. 400, 499); for the "earth" signifies the church, and its quaking signifies a change of state; and it was called "great" to signify that the state was wholly changed. (Continuation respecting the Seventh Commandment) [2] Since hatred, which is to will to kill, is the opposite of love to the Lord and also of love towards the neighbor, and since these loves are what make heaven with man, it is evident that hatred, being thus opposite, is what makes hell with him. Nor is infernal fire anything else than hatred; and in consequence the hells appear to be in a fire with a dusky glow according to the quality and quantity of the hatred, and in a fire with a dusky flame according to the quantity and quality of the revenge from hatred. [3] Since hatred and love are direct opposites, and since hatred in consequence constitutes hell with man, just as love constitutes heaven with him, therefore the Lord thus teaches: If thou shalt offer thy gift upon the altar, and shalt there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go; first be reconciled to thy brother, and then coming, offer thy gift. Be well disposed towards thine adversary whiles thou art in the way with him; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt not come out thence till thou hast paid the last farthing (Matt. 5:23-26). To be delivered to the judge, and by the judge to the officer, and by him to be cast into prison, describes the state of the man who is in hatred after death from his having been in hatred against his brother in the world, "prison" meaning hell, and "to pay the last farthing" signifies the punishment that is called everlasting fire.

Such as was not since men were upon the earth, signifies that the state was more completely inverted than ever before in the countries where the church is. This is evident from the signification of "there was not such an earthquake," as being that the state of the church was more changed than heretofore, thus completely inverted; also from the signification of "the men that were upon the earth," as being with those who are of the church, thus who are in the countries where the church is. Here the state of the church with the Reformed is especially treated of, while the church with the Babylonians will be treated of hereafter. And that the state of the church has been turned into its opposite is clear from this, that it is not known at this day what good is, nor what truth nor even what love is, nor what faith is; for love is called faith, works are called faith, good is called faith, truth is called faith, and yet it is not in the least seen whether the accepted faith, in which everything of the church is included, be a faith in truth, since it consists of mere incomprehensible things. (Continuation respecting the Seventh Commandment) [2] Since hatred is infernal fire it is clear that it must be removed before love, which is heavenly fire, can flow in, and by light from itself give life to man; and this infernal fire can in no wise be removed unless man knows whence hatred is and what it is, and afterwards turns away from it and shuns it. There is in every man by inheritance hatred against the neighbor; for every man is born into the love of self and of the world, and in consequence conceives hatred, and from it is inflamed against all who do not make one with him and favor his love, especially against those who oppose his lusts. For no one can love himself above all things and love the Lord at the same time; neither can anyone love the world above all things and love the neighbor at the same time; since no one can serve two masters at the same time without despising and hating the one while he honors and loves the other. Hatred is especially with those who are in the love of ruling over all; with others it is enmity. [3] It shall be told what hatred is. Hatred has in itself a fire which is an endeavor to kill man. That fire is manifested by anger. There is a seeming hatred and consequent anger with the good against evil; but this is not hatred, but an aversion to evil; neither is it anger, but a zeal for good in which heavenly fire inwardly lies concealed. For the good turn away from evil, and are seemingly angry at the neighbor, in order that they may remove the evil; and thus they have regard to the neighbor's good.

Such an earthquake, so great, signifies that the church was no more. This is evident from what has been said thus far in this chapter about the church, and before about faith alone, which at this day constitutes the church. (Continuation respecting the Seventh Commandment) When a man abstains from hatred and turns away from it and shuns it as diabolical, then love, charity, mercy and clemency flow in through heaven from the Lord, and then first the works which he does are works of love and charity. The works he had done before, however good might be their appearance in the external form, were all works of the love of self and of the world, in which hatred lurked whenever they were not rewarded. So long as hatred is not put away so long man is merely natural; and the merely natural man remains in all his inherited evil, nor can he become spiritual before hatred, with its root, which is the love of ruling over all, is removed; for the fire of heaven, which is spiritual love, cannot flow in so long as the fire of hell, which is hatred, stands in the way and shuts it out.

Verse 19. And the great city was divided into three parts, and the cities of the nations fell. And great Babylon came into remembrance before God, to give unto her the cup of the wine of the wrath of His anger. 19. "And the great city was divided into three parts," signifies that all things of the doctrine of truth from the Word were dissipated (n. 1019); "and the cities of the nations fell," signifies that all things of the doctrine of good from the Word were likewise dissipated (n. 1020). "And great Babylon came into remembrance before God," signifies that thus far the church with the Reformed and its devastation has been treated of, and that what follows treats of the church with the Papists and its devastation (n. 1021); "to give unto her the cup of the wrath of His anger," signifies devastation through dire falsities of evil (n. 1022).

Verse 19. And the great city was divided into three parts, signifies that all things of the doctrine of truth from the Word were dissipated. This is evident from the signification of "city" as being doctrine (see n. 223); and all things of doctrine from the Word are meant because it is called the "great city;" all things of the doctrine of truth are meant because it is added that "the cities of the nations fell," and this signifies all things of the doctrine of good; for doctrine treats both of truths, which are predicated of faith, and of goods, which are predicated of love; therefore it is said doctrine of truth and the doctrine of good. Also from the signification of "divided into three parts," as meaning to be dissipated. "To be divided into three parts" means to be dissipated, because "three" signifies all, the whole, and fullness, and when these are divided there is a dissipation. (That "three" signifies all, the whole, and fullness, and is predicated of truths, see above n. 532.) "To be divided into three parts" has a like signification in Ezekiel (5:2.) (The Eighth Commandment) [2] The eighth commandment of the Decalogue, "Thou shalt not bear false witness," shall now be explained. "To bear false witness" signifies in the sense nearest to the letter to lie about the neighbor by accusing him falsely. But in the internal sense it signifies to call what is just unjust, and what is unjust just, and to confirm this by means of falsities; while in the inmost sense it signifies to falsify the truth and good of the Word, and on the other hand to prove a falsity of doctrine to be true by confirming it by means of fallacies, appearances, fabrications, knowledges falsely applied, sophistries and the like. The confirmations themselves and the consequent persuasions are false witnesses, for they are false testimonies. From this it can be seen that what is here meant is not only false witness before a judge, but even a judge himself who in perverting right makes what is just unjust, and what is unjust just, for he as well as the witness himself acts the part of a false witness. The same is true of every man who makes what is right to appear crooked, and what is crooked to appear right; likewise any ecclesiastical leader who falsifies the truth of the Word and perverts its good. In a word, every falsification of truth, spiritual, moral, and civil, which is done from an evil heart, is false witness.

And the cities of the nations fell, signifies that all things of the doctrine of good from the Word were likewise dissipated. This is evident from the signification of a "city," as being doctrine (as just above); so "cities" mean doctrinals, or all things of doctrine. Also from the signification of "nations," as being those who are in the good of love, and in an abstract sense goods (see n. 175, 331, 625). Also from the signification of "falling," as meaning to be dissipated, for when cities fall they perish, and when doctrine falls its truths are dissipated. (Continuation respecting the Eighth Commandment) [2] When a man abstains from false testimonies understood in a moral and spiritual sense, and shuns and turns away from them as sins, the love of truth and the love of justice flow in from the Lord through heaven. And when, in consequence the man loves truth and loves justice he loves the Lord, for the Lord is truth itself and justice itself. And when a man loves truth and justice it may be said that truth and justice love him, because the Lord loves him; and as a consequence his utterances become utterances of truth, and his works become works of justice.

And great Babylon came into remembrance before God, signifies that thus far the church with the Reformed and its devastation has been treated of, and that what follows treats of the church with the Papists and its devastation. This is evident from the signification of "Babylon" as being the church with the Papists, since "Babylon" signifies the love of ruling over heaven and over the earth through the holy things of the church; and this love is dominant chiefly with the Papists. These words mean also that thus far the church with the Reformed and its devastation has been treated of, as is evident from what precedes and from what follows. In what precedes it has treated of the dragon and the two beasts, which describes the church with the Reformed, its devastation by "the seven angels pouring out the seven vials" (as can be seen from the thirteenth verse of this chapter). In what follows the church with the Papists is described in chapter 17 by "the harlot sitting upon the scarlet beast," and its devastation in chapter 18. From this it is clear that "great Babylon came into remembrance before God" signifies that thus far it has treated of the church with the Reformed and its devastation, and what follows treats of the church with the Papists, and its devastation. (The Ninth Commandment) [2] The ninth commandment, "Thou shalt not covet thy neighbor's house," is now to be treated of. There are two loves from which all lusts spring and flow forth perpetually like streams from their fountains. These loves are called the love of the world and the love of self. Lust is love continually willing, for what a man loves, that he continually longs for. But lusts belong to the love of evil, while desires and affections belong to the love of good. Now because the love of the world and the love of self are the foundations of all lusts, and all evil lusts are forbidden in these last two commandments, it follows that the ninth commandment forbids the lusts that flow from the love of the world, and the tenth commandment the lusts that flow from the love of self. "Not to covet a neighbor's house" means not to covet his goods, which in general are possessions and wealth, and not to appropriate them to oneself by evil arts. This lust belongs to the love of the world.

To give unto her the cup of the wrath of His anger, signifies its devastation through direful falsities of evil. This is evident from the signification of a "cup," as being falsity from hell, which is the falsity of evil (see n. 960); and as it appears as if God were wrathful and angry on account of this it is called "the cup of the wrath of the anger of God," "wrath" on account of the falsity, and "anger" on account of the evil. So "to give unto her that cup" signifies to devastate, for the falsity of evil from hell devastates the church as to all good and truth. That the church meant by "Babylon" has been thus devastated will be made evident from the two following chapters. (The Tenth Commandment) [2] "Thou shalt not covet (or desire) thy neighbor's wife, his manservant, or his maidservant, his ox, or his ass." These are lusts after what is man's own, because the wife, manservant, maidservant, ox, and ass, are within his house, and the things within a man's house mean in the spiritual internal sense the things that are his own, that is, the wife means the affection of spiritual truth and good, "manservant and maidservant," the affection of rational truth and good serving the spiritual, and "ox and ass" the affection of natural good and truth. These signify in the Word such affections; but because coveting and desiring these affections means to will and eagerly desire to subject a man to one's own authority or bidding, it follows that lusting after these affections means the lusts of the love of self, that is, of the love of ruling, for thus does one make the things belonging to a companion to be his own. [3] From this it can now be seen that the lust of the ninth commandment is the lust of the love of the world, and that the lusts of this commandment are lusts of the love of self. For, as has been said before, all lusts are of love, for it is love that covets; and as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth commandment has reference to the love of the world, and the lust of this commandment to the love of self, especially to the love of ruling. (That all evils and the falsities therefrom flow from these two loves may be seen above, n. 159, 171, 394, 506, 517, 650, 950, 951, 973, 982, 1010, 1016; and in the New Jerusalem and its Heavenly Doctrine, n. 65-83.)

Verses 20, 21. And every island fled, and the mountains were not found. And a great hail, as of the weight of a talent, cometh down from heaven upon men; and men blasphemed God because of the plague of hail, for the plague thereof was exceeding great. 20. "And every island fled," signifies that there was no longer any truth of faith (n. 1024); "and the mountains were not found," signifies that there was no longer any good of love (n. 1025). 21. "And a great hail, as of the weight of a talent, cometh down from heaven upon men," signifies falsities in the greatest degree infernal destroying all the understanding of truth with the men of the church (n. 1026); "and men blasphemed God because of the plague of hail," signifies the consequent falsification of the Word (n. 1027); "for the plague thereof was exceeding great," signifies the total destruction of genuine truth (n. 1028).

Verse 20. And every island fled, signifies that there was no longer any truth of faith. This is evident from the signification of "island," as being the church as to the truths of the natural man, which are called scientific truths [vera scientifica] also cognitions [cognitiones] of truth and good (concerning which see above, n. 406); here it signifies the church as to the truths of faith, for the truths that are called the truths of faith are the truths of the natural man; and that there were no longer these is signified by "every island fled." An "island" means the church as to the truths of faith, the reason is that an island is land encompassed by the sea, and "land" signifies the church, and "sea" the scientific and knowing faculty in general, which belong to the natural man. "Islands" signify also in the Word the churches with the Gentiles that possess nothing but appearances of truth, which are truths further removed from genuine truths. Islands have this signification because the islands of the sea were widely separated from the land of Canaan, which was the mainland, by which the church that was in genuine truths was signified. (The Commandments of the Decalogue in general) [2] The commandments of the Decalogue are called the ten words or ten commandments, because "ten" signifies all; consequently the ten words mean all things of the Word, and thus all things of the church in a summary. All things of the Word and all things of the church in a summary are meant, because there are in each commandment three interior senses, each sense for its own heaven, for there are three heavens. The first sense is the spiritual moral sense; this is for the first or lowest heaven; the second sense is the celestial spiritual sense, which is for the second or middle heaven; and the third sense is the Divine celestial, which is for the third or inmost heaven. There are thus three internal senses in every least particular of the Word. For from the Lord who is in things highest, the Word has been sent down in succession through the three heavens even to the earth, and thus has been accommodated to each heaven; and therefore the Word is with each heaven and almost with each angel in its own sense, and is read by them daily; and there are preachings from it, as on the earth. [3] For the Word is Divine truth itself, thus the Divine wisdom, proceeding from the Lord as a sun, and appearing in the heavens as light. Divine truth is the Divine that is called the Holy Spirit, for it not only proceeds from the Lord but it also enlightens man and teaches him, as is said of the Holy Spirit. As the Word in its descent from the Lord has been accommodated to the three heavens, and the three heavens are joined together as inmosts are with ultimates through intermediates, so, too, are the three senses of the Word; which shows that the Word is given that by it there may be a conjunction of the heavens with each other, and also a conjunction of the heavens with the human race, for whom the sense of the letter is given, which is merely natural and thus the basis of the other three senses. That the ten commandments of the Decalogue are all things of the Word in a summary can be seen only from the three senses of those commandments, which are as above stated.

And the mountains were not found, signifies that there was no longer any good of love. This is evident from the signification of "mountains," as being the church as to the good of love (see n. 405, 510, 850). "Mountains" mean the church as to the good of love, because "land" signifies the church, and angels that are in love to the Lord have their land upon mountains in the spiritual world; so "mountains" signify the church as to the good of love to the Lord. Such dwell upon mountains in the spiritual world because they are interior angels, and interior things in the spiritual world correspond to higher things, and actually become the higher. And this is why the Lord, because He is in the inmost, is called "the Most High," and is said "to dwell in the highest." (Continuation: The Commandments in general) [2] What these three senses in the commandments of the Decalogue are can be seen from the following summary explanation. The first commandment of the Decalogue, "Thou shalt not worship other gods besides Me," involves in the spiritual moral sense that nothing else nor anyone else is to be worshipped as Divine; nothing else, that is, nature, by attributing to it something Divine of Itself; nor anyone else, that is, any vicar of the Lord or any saint. In the celestial spiritual sense it involves that one God only is to be acknowledged, and not several according to their qualities, as the ancients did, and as some pagans do at this day, or according to their works, as Christians do at this day, who make one God from creation, another from redemption, and another from enlightenment. [3] This commandment in the Divine celestial sense involves that the Lord alone is to be acknowledged and worshiped, and a trinity in Him, namely, the Divine Itself from eternity, which is meant by the Father, the Divine Human born in time, which is meant by the Son of God, and the Divine that proceeds from both, which is meant by the Holy Spirit. These are the three senses of the first commandment in their order. From this commandment viewed in its threefold sense it is clear that it contains and includes in a summary all things that concern the Divine as to essence. [4] The second commandment, "Thou shalt not profane the name of God," contains and includes in its three senses all things that concern the quality of the Divine, since "the name of God" signifies His quality, which in its first sense is the Word, doctrine from the Word, and worship of the lips and of the life from doctrine; in its second sense it means the Lord's kingdom on the earth and the Lord's kingdom in the heavens; and in its third sense it means the Lord's Divine Human, for this is the quality of the Divine Itself. (That the Lord's Divine Human is "the name of God" in the highest sense may be seen above, n. 224.) In the other commandments there are likewise three internal senses for the three heavens; but these, the Lord willing, will be considered elsewhere.

Verse 21. And a great hail, as of the weight of a talent, cometh down from heaven upon men, signifies falsities in the greatest degree infernal destroying all the understanding of truth with the men of the church. This is evident from the signification of "hail," as being infernal falsity destroying all the truth and good of the church (see n. 503, 704). This hail is called "great," and "as the weight of a talent," because falsities in the greatest degree infernal are meant. The quality of the falsities is compared to a talent, because a talent was the largest denomination in the reckoning of money and the weighing of silver, and "silver" signifies truth, and in the contrary sense falsity, and "weight" signifies what is heavy from evil, thus in the greatest degree infernal; for falsity from evil is heavy and falls of itself into hell. Also from the signification of "coming down from heaven upon men," as being from hell destroying the understanding of truth with the men of the church; for by "men" men of the church as to the understanding of truth are meant, or what is the same, such understanding of truth as the men of the church possess. [2] "Coming down from heaven" signifies to be from hell, because falsity, which is here signified by a "great hail," does not come down from heaven, but rises up from hell. Hail indeed falls from heaven in the spiritual world as in the natural world, since hail is rain that descends from heaven; but it is frozen into hail by the cold that rises up from hell, and that cold is the absence of heat or of heavenly love. From this it follows that hail does not come down as hail from heaven, but is from hell. It is the same with the rain of brimstone and fire from heaven. "Rain" of water signifies the Divine truth from heaven, but "hail" Divine truth changed into infernal falsity, which is done while it is coming down from heaven. (Continuation: The Commandments in general) [3] As Divine truth united to Divine good proceeds from the Lord as a sun, and by this, heaven and the world were made (John 1:1, 3, 10), it follows that it is from this that all things in heaven and in the world have reference to good and to truth and to their conjunction that they may be anything. These ten commandments contain all things of Divine good and all things of Divine truth, and there is also in them a conjunction of these. But this conjunction is hidden; for it is like the conjunction of love to the Lord and love towards the neighbor; Divine good belongs to love to the Lord, and Divine truth to love towards the neighbor; for when a man lives according to Divine truth, that is, loves his neighbor, the Lord flows in with Divine good and conjoins Himself. For this reason there were two tables on which these ten commandments were written, and they were called a covenant, which signifies conjunction; and afterwards they were placed in the ark, not one beside the other, but one above the other, for a testimony of the conjunction between the Lord and man. Upon one table the commandments of love to the Lord were written, and upon the other table the commandments of love towards the neighbor. The commandments of love to the Lord are the first three, and the commandments of love towards the neighbor are the last six; and the fourth commandment, which is "Honor thy father and thy mother," is the mediating commandment, for in it "father" means the Father in the heavens, and "mother" means the church, which is the neighbor.

And men blasphemed God because of the plague of the hail, signifies consequent falsification of the Word. This is evident from the signification of "blaspheming God," as being to falsify the Word (see above, n. 778, 991); also from the signification of "the plague of the hail," as being falsity in the greatest degree infernal (see just above), from which comes the falsification of the Word. (Continuation: The Commandments in general) [2] Something shall now be said about how conjunction is effected by means of the commandments of the Decalogue. Man does not conjoin himself to the Lord, but the Lord alone conjoins man to Himself, and this He does by man's knowing, understanding, willing, and doing these commandments; and when man does them there is conjunction, but if he does not do them he ceases to will them, and when he ceases to will them he ceases also to understand and know them. For what does willing amount to if man when he is able does not do? Is it not a figment of reason? From this it follows that conjunction is effected when a man does the commandments of the Decalogue. [3] But it has been said that man does not conjoin himself to the Lord, but that the Lord alone conjoins man to Himself, and that conjunction is effected by doing; and from this it follows that it is the Lord with man that does these commandments. But anyone can see that a covenant cannot be entered into and conjunction be effected by it unless there is some reciprocal on man's part, not only that he may consent but also that he may receive. To this end the Lord has imparted to man a freedom to will and act as if of himself, and such a freedom that man does not know otherwise, when he is thinking truth and doing good, than that the freedom is in himself and thus from himself. This reciprocal is on man's part in order that conjunction may be effected. But as this freedom is from the Lord, and continually from Him, man must by all means acknowledge that to think and understand truth and to will and do good are not from himself, but are from the Lord, according to what has been said on this subject above (n. 946, 971, 973). [4] Consequently when man through the last six commandments conjoins himself to the Lord as if of himself, the Lord then conjoins Himself to man through the first three commandments, which are that man must acknowledge God, must believe in the Lord, and must keep His name holy. This man does not believe, however much he may think that he does, unless the evils forbidden in the other table, that is, in the last six commandments, he abstains from as sins. These are the things pertaining to the covenant on the part of the Lord and on the part of man, through which there is reciprocal conjunction, which is that man may be in the Lord and the Lord in man (John 14:20).

For the plague thereof was exceeding great, signifies the total destruction of genuine truth. This is evident from the signification of "the plague of the hail," as being the falsification of the Word (as above); therefore "the plague thereof was exceeding great" signifies more grievous falsification, which is that the Word is falsified even to the destruction of all genuine truth. How the Word is falsified even to the destruction of genuine truth, and heaven is thereby closed against man, may be seen above (n. 719, 778, 888, 914, 916, 950). (Continuation: The Commandments in general) [2] It is said by some that he who sins against one commandment of the Decalogue sins also against the rest, thus that he who is guilty of one is guilty of all. It shall be told how far this is in harmony with the truth. When a man transgresses one commandment, by confirming with himself that it is not a sin, thus without fear of God, he commits it; because he has thus rejected the fear of God he does not fear to transgress the rest of the commandments, although he may not do this in act. [3] For example, when one does not regard frauds and illicit gains, which in themselves are thefts, as sins, neither does he regard as a sin adultery with the wife of another, hating a man even to murder, lying about him, coveting his house and other things belonging to him; for when he rejects from his heart in any one commandment the fear of God he denies that anything is a sin; consequently he is in communion with those who in like manner transgress the other commandments. He is like an infernal spirit who is in a hell of thieves; and although he is not an adulterer, nor a murderer, nor a false witness, yet he is in communion with such, and can be persuaded by them to believe that such things are not evils, and can be led to do them. For he who has become an infernal spirit through the transgression of one commandment, no longer believes it to be a sin to do anything against God or anything against the neighbor. [4] But the opposite is true of those who abstain from the evil forbidden in one commandment, and who shun and afterwards turn away from it as a sin against God. Because such fear God, they come into communion with the angels of heaven, and are led by the Lord to abstain from the evils forbidden in the other commandments and to shun them, and finally to turn away from them as sins; and if perchance they have sinned against them, yet they repent and thus by degrees are withdrawn from them. APOCALYPSE. CHAPTER 17. 1. And there came one of the seven angels that had the seven vials and spoke with me, saying unto me, Come, I will show thee the judgment of the great harlot that sitteth upon many waters; 2. With whom the kings of the earth committed whoredom, and they that dwell on the earth have been made drunk with the wine of her whoredom. 3. And he carried me away in the spirit into a wilderness; and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. 4. And the woman was arrayed in purple and scarlet, and inwrought with gold and precious stone and pearls, having in her hand a golden cup full of abominations and the uncleanness of her whoredom. 5. And upon her forehead a name written, Mystery, Babylon the great, the mother of the whoredoms and of the abominations of the earth. 6. And I saw the woman drunken with the blood of the saints, and with the blood of the witnesses of Jesus; and when I saw her I wondered with great wonder. 7. And the angel said unto me, Wherefore dost thou wonder? I will tell thee the mystery of the woman, and of the beast that carrieth her, which hath the seven heads and the ten horns. 8. The beast that thou sawest was and is not, and is about to come up out of the abyss, and to go into perdition; and they that dwell on the earth shall wonder, whose names have not been written in the book of life from the foundation of the world, seeing the beast that was and is not, and yet is. 9. This is the mind that hath wisdom. The seven heads are seven mountains, where the woman sitteth upon them. 10. And they are seven kings; the five have fallen, and the one is, the other is not yet come; and when he is come he must remain a short time. 11. And the beast which was and is not is himself the eighth, and is of the seven, and he goeth into perdition. 12. And the ten horns which thou sawest are ten kings who have not yet received a kingdom; but they receive authority as kings one hour with the beast. 13. These have one mind, and shall give over their power and authority unto the beast. 14. These shall fight with the Lamb; but the Lamb shall overcome them, for He is Lord of lords, and King of kings; also those who are with Him are called, chosen, and faithful. 15. And he saith unto me, The waters which thou sawest, where the harlot sitteth, are peoples and multitudes and nations and tongues. 16. And the ten horns which thou sawest upon the beast, these shall hate the harlot and shall make her desolate and naked, and shall eat her flesh, and shall burn her up with fire. 17. For God gave into their hearts to do His mind, and to do one mind, and to give their kingdom unto the beast, until the words of God shall be consummated. 18. And the woman whom thou sawest is the great city, which hath a kingdom over the kings of the earth.

EXPLANATION. As this chapter and the following treat of Babylon, before these chapters are explained, what is meant by Babylon in general and in particular shall be told; also what it is in the beginning, and what it becomes afterwards by degrees. "Babylon" (or Babel) means the church consisting of those who by means of the holy things of the church strive to gain dominion over the whole world, and this by dominion over the souls of men, claiming to themselves authority to save whomsoever they will; and these finally seek dominion over heaven and hell and make it their own. And to this end they draw and transfer to themselves all the Lord's authority, as if it had been given them by Him. The church consisting of such is very different in the beginning from what it becomes in process of time. In the beginning they are as it were in zeal for the Lord, for the Word, for love and faith, and especially for the salvation of men. But in that zeal the fire of domineering lies hidden; and in process of time as dominion increases this breaks forth; and so far as it comes into act the holy things of the church become the means, and dominion itself the end; and when dominion becomes the end the holy things of the church are applied to that end, and thus to themselves; and then they not only ascribe the salvation of souls to their own authority, but they also appropriate to themselves all the Lord's Divine power. And when they do this they pervert every good and every truth of the church, and thus profane the holy things of the church. These things are "Babylon." [2] That this is so has been shown me to the life. In the spiritual world there were those who strove to gain such dominion; and as they knew that the Lord alone has all power, they put on a seeming zeal for Him and for heaven and for the church, and they labored with all their might to worship the Lord alone, and to observe in a holy way all things of the Word; and they arranged to have sanctity and integrity prevail in all. But it was granted to know that in such zeal an ardent desire of domineering over all others lay hidden, believing that the things they arranged would be acceptable to the Lord. For just as soon as they began to gain dominion, their end was gradually disclosed, which was that they and not the Lord should rule, and thus that the Lord should serve them and not they the Lord; and they were indignant if they were not permitted, like gods, to dispose everything at their will; and it was perceived also that they thought lightly of the Lord, and even rejected Him if He did not grant them authority to do all things as they pleased, and unless He assented to every decision of theirs. It was also perceived that if they dared, they would, under some pretext, transfer His Divine authority to themselves; but they were afraid of being for this reason cast down into hell. By this it was shown how Babylon begins and how it ends. The conclusion to be drawn from this was that when dominion becomes the end, and the holy things of the church become the means, the worship of God is turned, under various pretexts, into the worship of men; so that they themselves are actually gods, and the Lord is not actually God, but is so called for the sake of form. [3] Now because dominion by means of the holy things of the church over the souls of men, over heaven, and over the Lord Himself, is inwardly profane, it follows that it is infernal; for the devils who are in hell desire nothing so much as to have dominion over heaven, and over the Lord Himself; and this they attempt to do under various pretexts, but as soon as they attempt it they are swallowed up by hell. And since those who in the world cast the Lord down from the seat of His kingdom and place themselves upon it, are in heart like devils, it is evident that a church made up of such must in process of time be devastated as to all its good and all its truth; and this is its end. That such are devils is evident from the same in the spiritual world. Those who have exercised the Lord's Divine authority in the world talk about the Lord after death in a most holy manner, and worship Him with all external devotion. But when their interiors are looked into (for in the spiritual world these can be uncovered and looked into) they are seen to be profane, because they are godless and full of diabolical craft; and from this it becomes clear that their holy externals had served them as means to an end, which was dominion. At one time the question arose among spirits whether any devil in hell could do the like; one of the worst was therefore summoned, and was told that he would receive dominion over many if he would worship the Lord with sanctity and acknowledge His Divine to be equal to the Divine of the Father, and at the same time would observe all things of worship. When he heard of dominion over many he immediately disposed his interiors to craft and his exteriors to holiness, and worshiped the Lord in a more holy manner than many angels, burning with anger against all who would not adore Him. But as soon as he observed that dominion was not given to him, he burned with anger against the Lord Himself, and denied both His Divine and the Divine of the Father, and even cast reproaches upon both; for he was an atheist. [4] That such is Babylon at this day is clearly evident from the fact that under the pretext of the keys having been given to Peter, they have transferred to themselves all the Divine authority of the Lord, that they have shut up Divine truth from the people by taking away the Word, and that they have ascribed to the decrees of the Pope a holiness equal and even superior to the holiness of the Word; also that they teach little, if at all, the fear and worship of God, but only a fear and worship of themselves, and also a worship of the saints for the sake of themselves. All this makes clear that Babylon in its end is a church empty and void of all the good of love to God, and of all the good of love towards the neighbor, and consequently of all truth. It is therefore no longer a church but an idolatry, and as such it differs but little from the heathenisms of the ancients, who worshiped Baal, Ashtaroth, Beelzebub, and others, and yet had temples, appointed feasts, altars, sacrifices, incense, libations and other things like those of the Jewish Church. These things have been said about Babylon in its beginning and at its end, to make known why in the Word Babylon is sometimes extolled even to heaven, and sometimes cast down even to hell. [5] That Babylon is such can be seen fully from the descriptions and representations of it in the Prophets, and especially in Daniel. First, from the statue of king Nebuchadnezzar, in Daniel: There appeared to king Nebuchadnezzar in a dream, a statue standing opposite the king; its head was of good gold, its breast and arms of silver, its belly and thighs of brass, its legs of iron, and its feet part of iron and part of clay. Afterwards a stone was cut out, not by hands, which smote the statue upon its feet, which were of iron and clay, and brake them in pieces; and then the iron, the clay, the brass, the silver, and the gold, were broken in pieces together, and became like the chaff of the summer threshing-floor; so that the wind carried them away, and no place was found for them. But the stone that smote the statue became a great rock (Dan. 2:31-35). From the interpretation of this dream by Daniel, it is clear that it describes the state of the church that becomes Babylon, from its beginning to its end. It is Babylon that is described, for these things were seen by the king of Babylon in a dream, and he saw a statue opposite to him; also Daniel said plainly to the king: Thou art its head which is gold (Dan. 2:38). The successive states of this church even to the last are depicted by the head, breast, arms, belly, thighs, legs, and feet of that statue; likewise by the gold, silver, brass, iron and clay, of which the statue consisted from top to bottom. All this makes clear that this church in its beginning was full of wisdom from the good of love to the Lord. For its "head," which is the highest part, signifies wisdom, and "gold" signifies the good of love to the Lord. That the toes of its feet were "part of iron and part of clay" signifies that the last state of that church would be without any good of love and without any wisdom; for this is thus interpreted by Daniel: Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cohere one with the other, even as iron doth not mingle with clay (Dan. 2:43). "The seed of man" signifies the Divine truth, thus the truth of the Word; and by this no coherence is effected, because at the end of the church it is falsified by application to the worship of men. The destruction of this church is described by "the stone brake in pieces all parts of the statue." "Stone" signifies the Divine truth; and the "rock" which the stone became signifies the Lord as to the Divine truth. Its destruction is the Last Judgment. The New Church that will then be established by the Lord is described by these words: The God of the heavens shall make a kingdom to arise which shall not perish for ages, and His kingdom shall not be committed to another people. It shall break in pieces and consume all those kingdoms, but itself shall stand for ages (Dan. 2:44). Here and elsewhere in the Word "kingdom" signifies the church; so, too, does a "man," in the form of which the statue was. [6] The church that afterwards became Babylon is also described by the "tree" seen by King Nebuchadnezzar in a dream, in Daniel: I was looking, when behold a tree in the midst of the earth, and the height thereof was great; the tree grew and became strong, and the height thereof reached even unto heaven, and the sight thereof even unto the end of all the earth; the leaf thereof was beautiful, and the flower thereof much; the beast of the field had shadow under it, and the birds of heaven dwelt in the branches of it, and all flesh was nourished by it. But behold, a watcher and an holy one came down from heaven, crying with all might, saying thus, Hew down the tree and cut off his branches, and scatter his flower, let the beast flee from under him, and the birds from his branches; but leave the stump of his root in the earth, even with a band of iron and brass, in the herb of the field, and let him be wet with the dew of the heavens, and let his portion be with the beast in the grass of the earth; they shall change his heart from man's, and the heart of a beast shall be given to him, until seven times shall pass over him, until the living shall know that the Lord is the Most High in the kingdom of man (Dan. 4:10-17). That King Nebuchadnezzar, consequently Babylon itself, is meant by that tree and all things of it, is plainly declared in verses 20-22; and that the things that were heard happened to the king, namely, that he was driven out from man, dwelt with the beast of the field, ate the herb like oxen, until seven times had passed over him, is evident from verses 32-34, of the same chapter. That these things came upon him because of the love of self and the pride of his own dominion is evident from these words of his: Is not this great Babylon, which I have built for the house of the kingdom, by the might of my power and for the glory of mine honor? (Dan. 2:30.) And afterwards when he was restored: I, Nebuchadnezzar, honor the King of the heavens, all whose works are truth, and His ways judgment; and those that walk in pride He is able to humble (Dan. 2:37). This state of Nebuchadnezzar depicts the state of those after death who exalt themselves as gods over all things of the church, namely, "they are driven out from man," which means that as to the understanding they are no longer like men; "they become beasts and eat grass like oxen," and "their hairs grow like eagles' feathers and their nails like birds' claws" signifies that they are wholly sensual, that in place of intelligence they have foolishness and in place of wisdom insanity; "to eat grass, to have hair like eagles' feathers, and nails like birds' claws" signifies to become sensual. [7] The successive states of the church which at length became Babylon are described also by "the four beasts coming up out of the sea," in Daniel: There appeared to him four beasts coming up out of the sea, the first was like a lion, but it had eagle's wings, but the wings were plucked out, and it was lifted up from the earth and raised up on the feet as a man, and a man's heart was given to it. Afterwards another beast, a second, like a bear, and it raised itself up on one side, and it had three ribs in its mouth between its teeth; and they said thus unto it, Arise, devour much flesh. After this, behold another like a leopard, which had upon its back four wings like those of birds, and four heads; and dominion was given to it. Afterwards a fourth beast, dreadful and terrible and exceedingly strong and it had great teeth of iron, it devoured and brake in pieces, and trampled the residue with its feet (Dan. 7:3-7). That by these beasts also the successive states of the church from its first to its last are described may be seen above (n. 316, 556, 650, 780, 781). That in the first state they were in truths, and thus in intelligence, is signified by "the lion that had an eagle's wings," and that afterwards appeared "like a man, and a man's heart was given to it." That in the last state they are in falsities from evil of every kind is signified by "the fourth beast, that was dreadful, that devoured and brake in pieces, and trampled the residue with its feet." Of this beast other things are said in verses 23-25. [8] That the church that has become Babylon will then be destroyed, and a New Church established that will worship the Lord, is meant by these words: I was seeing, and behold with the clouds of the heavens One like the Son of man. And there was given Him dominion and glory and a kingdom, that all peoples, nations, and tongues might worship Him. His dominion is the dominion of an age, which shall not pass away; and His kingdom that which shall not perish. And the kingdom and the dominion and the majesty of kingdoms under all the heavens shall be given to the people of the saints of the Most High, whose kingdom is the kingdom of an age; and all dominions shall worship Him and obey (Dan. 7:13-14, 27). "The Son of man" means the Lord as to the Divine Human and as to the Word. That a church is to be established by Him that will worship Him is meant by the words, "there was given Him dominion and glory and a kingdom, and His dominion is the dominion of an age, which shall not pass away"; and the church that is to be established by Him is meant by "the kingdom given to the people of the saints." This would come to pass when the church had become Babylon, that is, so devastated that there is no longer any good or truth remaining in it, because then is its end, that is, there is then no longer a church. This end is meant by the end of Babylon. Not that the idolatrous worship of such in the world will be destroyed and themselves with it, for this will remain, but not as the worship of any church, but as the worship of paganism; consequently such after death will come among pagans, and be no longer among Christians. But from those who have adored the Lord, and not the Pope or saints or graven images, a New Church will be gathered up by the Lord. [9] The Babylonish idolatry is described in Daniel: By the high statue which king Nebuchadnezzar set up and which he decreed all should fall down to and adore; and those who did not should be cast into the midst of a burning fiery furnace (Dan. 3:1-7). This idolatry is described also in the same: By the statute that Darius the Mede decreed, that no one should ask any petition from any god or from any man, but from the king; and that whosoever should ask anything from god or from man within thirty days, should be cast into a den of lions (Dan. 6:7-9). By this "Babel" or "Babylon" is depicted as to dominion over holy things, and the assumption of Divine authority; and the destruction of such is described by all who persuaded Darius to make that statute being cast into the den of lions and devoured. [10] Babylon is described also in Daniel: By Belshazzar the king, his nobles, his wives, and his concubines, drank wine out of the vessels of gold and silver that Nebuchadnezzar his father had brought from the temple of Jerusalem, and at the same time they praised the gods of gold and silver, of brass, iron, wood, and stone, and then the writing on the wall appeared to him; after which the king was slain that same night (Dan. 5:1 to the end). This represented and thus signified the profanation of the holy things of the church by those who are of Babylon, and who extend their dominion even unto heaven; for it is said: Thou hast exalted thyself above the Lord of the heavens, when they brought the vessels of His house before thee (Dan. 5:23). From these passages in Daniel it can be seen that "Babylon" or "Babel" means in the Word the love of dominion over the entire globe, likewise over heaven and over the Lord Himself, and that the church of the Lord successively becomes Babylon, and that as it becomes Babylon so it is devastated as to all the good of love and all the truth of faith; and that this is its end, that is, it is no longer a church; and when it is no longer a church it is reckoned among the idolatrous nations, except those in it who worship the Lord, regard the Word as holy, and admit instruction from it. [11] "Babel" or "Babylon" is described also in Isaiah: Jehovah will have compassion on Jacob, and will again choose Israel, that He may set them in their own land. It shall come to pass in the day that Jehovah shall give thee rest from thy sorrow that thou shalt declare this parable concerning the king of Babylon. How hath the exactor ceased, the lust of gold ceased. Jehovah hath broken the staff of the wicked, the rod of the rulers, therefore the whole earth is at rest and is quiet; they have broken forth into singing. Even the oaks rejoice on account of thee, the cedars of Lebanon, saying, Since thou art laid down no woodcutter hath come upon us. Hell beneath is moved for thee, to meet thee at thy coming; it hath stirred up Rephaim for thee, all the mighty of the earth; it hath raised up from their thrones all the kings of the nations. All they shall answer and say unto thee, Art thou also become weak as we? Art thou become like unto us? Thy magnificence is brought down into hell, the noise of thy psalteries; the worm is spread under thee, and the little worms cover thee. How hast thou fallen from heaven, O Lucifer, son of the dawn. Thou hast been cut down to the earth, thou hast been weakened below the nations. And thou hast said in thine heart, I will ascend into the heavens, I will exalt my throne above the stars of heaven, and I will sit on the mount of assembly, on the sides of the north, I will ascend above the heights of the cloud, I will become like the Most High. Yet in truth thou hast been brought down to hell, to the sides of the pit. They that see thee consider thee. Is this the man that moveth the earth, that maketh kingdoms to tremble, that hath made the world a wilderness, and destroyed the cities thereof? Thou hast been cast out of thy sepulcher, like an abominable shoot, a garment of those that are slain, thrust through with the sword, that go down to the stones of the pit, like a carcass trodden under foot. Thou shalt not be joined with them in the sepulcher, for thou hast destroyed thy land, thou hast slain thy people; the seed of the wicked shall not be named forever. Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the land, and fill the faces of the land with cities. For I will rise up against them, saith Jehovah of Hosts, and I will cut off from Babylon name and remnant, and son and son's son. I will make thee 1029-1 a heritage for the bittern and pools of waters, and I will sweep her with the besom of destruction. And I will break the Assyrian in my land, and upon my mountains will I trample him (Isa. 14:1-25). All this is said of Babylon, and not of any devil who was created an angel of light, and became a rebel and was cast into hell, and from his first state was called "Lucifer, son of the dawn." That Babylon is here described is evident from the fourth and twenty-second verses of this chapter, where the king of Babylon and Babylon are mentioned, for it is said, "Thou shalt declare this parable concerning the king of Babylon," and afterwards, "I will cut off from Babylon name and remnant." It is to be known that a king has a like signification in the Word as his kingdom. Babylon is called "Lucifer, son of the dawn," because, as has been said above, Babylon in the beginning is the church that is in zeal for the Lord, for the good of love, and for the truths of faith, although inwardly in the zeal of its pastors lies hidden the fire of dominating by means of the holy things of the church over all whom they can subdue to themselves. This is why Babylon is called "Lucifer, son of the dawn." For the same reason it is called: King of kings, into whose hand all things are given (Dan. 2:37); and also: The head of the statue which was gold (Dan. 2:38); likewise: A tree in the midst of the earth, great in height (Dan. 4:10, 22). [12] Again, Babylon in its beginning is meant by: The lion that had the wings of an eagle, and afterwards appeared like a man, and a man's heart was given to it (Dan. 7:4); and is called: The ornament of the kingdoms and the glory of the magnificence of the Chaldeans (Isa. 13:19); and is mentioned among: Those that know Jehovah (Ps. 87:4). Now as Babylon in its beginning signifies such a church, the king of Babylon is here called "Lucifer, son of the dawn," "Lucifer" because of the light of truth at that time, and "son of the dawn" because of the beginning of light or of day, for "dawn" means the church in its beginning. But this chapter describes this church as to its state even to the end, when it has become "Babylon the harlot," which is its state when there is no longer any good of love nor any truth of faith left. This state of it is what is meant by its destruction and condemnation to hell. Their destruction in the world means nothing else than that after death hell is for those who have arrogated to themselves the Divine authority, and have exercised it, and to that end have held the peoples of the earth in dense thick darkness or blindness, and in idolatrous worship; especially those who have led men away from the worship of the Lord. [13] As these are the things described in this chapter I will explain briefly the passages quoted from it. "Jehovah will have compassion on Jacob, and will again choose Israel, that He may set him upon their own land," signifies a new church to be established by the Lord after the end of Babylon. "In that day thou shalt declare this parable concerning the king of Babylon, and say, How hath the exactor ceased, the lust for gold ceased," signifies deliverance from the spiritual captivity and servitude in which those were who were under its dominion. "Jehovah hath broken the staff of the wicked, the rod of those having dominion," signifies that they no longer have any power by means of truths from good, because they are in mere falsities from evil; such is their impotence in the spiritual world. "The whole earth is quiet; they have broken forth into singing, even the oaks rejoice on account of thee, the cedars of Lebanon, saying, Since thou art laid down no woodcutter hath come upon us," signifies that those who are in the knowledges of good and truth will no longer be infested by such, "earth" meaning a new church that will be at rest from them, "oaks" and "cedars of Lebanon" meaning the knowledges of good and truth in the external and the internal sense, "the woodcutter not coming upon them" meaning no more infestation. "Hell beneath is moved for thee to meet thee at thy coming; it has stirred up Rephaim for thee, all the mighty of the earth; it hath raised up from their thrones all the kings of the nations," signifies the delight of revenge of those who are in hell. "All shall answer and say, Art thou also become weak as we? Art thou become like unto us? Thy magnificence is brought down into hell, the noise of thy psalteries," signifies such delight on this account that the church has become like them, and is likewise in the falsities of evil. "How hast thou fallen from heaven, O Lucifer, son of the morning, thou hast been cut down to the earth, thou hast been weakened below the nations," signifies derision because of its having become such, although in the beginning it was in heaven, because in the good of love and in the truths of faith. This was said by those who are in hell, because to those in hell nothing is more delightful than to be able to draw one down from heaven and destroy him by falsities of evil. "And thou hast said in thine heart, I will exalt my throne above the stars of heaven, and I will sit on the mount of assembly, on the sides of the north, I will ascend above the heights of the cloud, I will become like the Most High," are also words of derision respecting their pride of dominion, that they spread out even to heaven, and arrogate to themselves the Divine authority, and thus subject all things of heaven and all things of the church to their will, to the end that they may be worshiped and adored as gods, "the mount of assembly on the sides of the north" being where there is ascent into the heavens, "over the stars and over the heights of the cloud" being over the Divine truth, "stars" being the knowledges of good and truth, and "heights of the cloud" the interior truths of the Word. "Yet in truth thou hast been brought down to hell, to the sides of the pit; they that see thee consider thee. Is this the man that moveth the earth, that maketh kingdoms to tremble, that hath made the world a wilderness, and destroyed the cities thereof?" is a continuation of the derision of those who are in hell, and also of their glorying that the church has been cast down from heaven, "the sides of the pit" being places in hell where there are mere falsities of evil, "the earth, the kingdoms, and the world," signifying the church, and "cities" doctrinals. "Thou hast been cast out of thy sepulcher like an abominable shoot, a garment of those that are slain, thrust through with the sword, that go down to the stones of the pit, like a carcass trodden under foot," signifies the state of their damnation, "a garment of those that are slain, thrust through with the sword, and a carcass trodden under foot," signifying the condemnation of the profanation of truth. "Thou shalt not be joined with them in the sepulcher, for thou hast destroyed thy land, thou hast slain thy people; the seed of the wicked shall not be named forever," signifies more grievous condemnation than that of the rest, because all things of the church have been extinguished. "Prepare slaughter for his sons for the iniquity of their fathers, that they rise not up and possess the land, and fill the faces of the land with cities," signifies their eternal destruction. "I will cut off from Babylon name and remnant, and son and son's son," signifies total destruction, because they have no longer anything of good or of truth. "I will make thee a heritage for the bittern, and pools of waters, and I will sweep her with the besom of destruction," signifies infernal falsity through destruction of truth. "I will break the Assyrian in my land, and upon my mountains will I trample him," signifies that in the New Church there shall spring up no reasonings from falsities against truths and goods. Furthermore, the things in this chapter may be seen more particularly explained in other parts of this work (as n. 208, 223, 304, 331, 386, 405, 539, 589, 594, 608, 659, 687, 697, 724, 727, 730, 741, 768, 811). [14] In the same: So shall Babylon, the ornament of kingdoms and the adornment of the magnificence of the Chaldeans, be as God's overthrowing Sodom and Gomorrah; it shall not be inhabited forever; it shall not be dwelt in even from generation to generation; that the Arabian may not abide there, and the shepherds shall not make to lie down; but the ziim shall lie down there, and their houses shall be full of ochim, and the daughters of the owl shall dwell there, and the satyrs shall dance there. And the ijim shall answer in her palaces and dragons in her palaces of delights. Her time is near to come, and her day shall not be prolonged (Isa. 13:19-22). This entire chapter treats of the total devastation of all things of good and all things of truth of the church, with those who are of Babylon. "So shall Babylon be" means in the sense of the letter the great city called Babylon; but in the spiritual sense it means the church that has become Babylon. Babylon is called "the ornament of kingdoms and the adornment of the magnificence of the Chaldeans," because of the wisdom of that church in its beginning, as has been said before; but in general "Babel" or "Babylon" means the church in which all the goods of love have been destroyed and finally profaned, and "Chaldea" the church in which all the truths of faith are destroyed and finally profaned; and this is why it is said "as God's overthrowing Sodom and Gomorrah," "Sodom" also signifying the destruction of all good by the love of self, and "Gomorrah" the destruction of all truth therefrom. "It shall not be inhabited forever, it shall not be dwelt in even from generation to generation," signifies its destruction to eternity, "not to be inhabited forever" relating to the destruction of good, and "not to be dwelt in from generation to generation" relating to the destruction of truth; for those who destroy good and truth and afterwards embrace in place of these evil and falsity cannot be reformed. It is otherwise with those who are in evils and falsities but have not destroyed good and truth, as are the Gentiles that have no knowledge of good and truth. "The Arabian shall not abide there, and the shepherds shall not make to lie down," signifies that the church will become such a desert, "the Arabian" meaning one who lives in a desert, but does not abide there, because there is no corn or fruit; and it is the same with the flocks of shepherds when there is no pasture. "The ijim 1029-2 shall lie down there, and the houses shall be full of ochim," signifies the infernal falsities and evils pertaining to them, "ijim" meaning infernal falsities, and "ochim" infernal evils, and "house" the mind of those who are such. "The daughters of the owl shall lie down there, and the satyrs shall dance there," signifies that falsified truths and adulterated goods shall be there, "daughters of the owl" meaning falsified truths, and "satyrs" adulterated goods, and "to dance" meaning the joy from filthy love which has adulterated the good of love. "The ijim shall answer in her palaces, and dragons in the palaces of delights," signifies these adulterated and falsified things in their doctrines. [15] Babylon is likewise described in other passages in the prophets. As in Jeremiah: O sword against Babylon, a sword against her treasures, that they may be spoiled; a drought upon her waters, that they may be dried up; for it is a land of graven images, and they glory in horrible things; therefore the ziim with the ijim shall dwell there, and the daughters of the owl shall dwell therein; she shall not sit anymore forever, nor shall she be inhabited even from generation to generation; according to God's overthrowing Sodom and Gomorrah, and its neighboring cities, not a man shall dwell there, neither shall a son of man tarry therein (Jer. 50:35, 37-40). In the same: Flee out of the midst of Babylon, and deliver a man his soul, lest ye be cut off for her iniquity. Babylon is a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad. Babylon is fallen suddenly, and is broken in pieces. Behold I am against thee, O destroying mountain, saith Jehovah, destroying the whole earth. And I will stretch out my hand against thee, to roll thee down from the rocks, and to make thee a mountain of burning. And they shall not take from thee a stone for a corner. Babylon shall become heaps, a habitation of dragons, an astonishment and a hissing, without inhabitant (Jer. 51:6-8, 25, 26, 37). In Isaiah: Hear now, O Babylon, sitting securely, saying in her heart, I and none like me besides; I shall not sit a widow, neither shall I know bereavement. But these two things shall come to thee in a moment, in one day, bereavement and widowhood. They shall come upon thee fully because of the multitude of thy sorceries and the great abundance of thine enchantments. For thou hast trusted in thy wickedness, saying, No one seeth me. Thy wisdom and thy knowledge hath seduced thee, when thou hast said in thy heart, I and none like me besides. Therefore evil shall come upon thee which thou knowest not how to ward off, and calamity shall fall upon thee which thou shall not be able to expiate; and devastation shall come upon thee suddenly which thou knewest not (Isa. 47:8-11). Thus the destruction of Babylon is described not only here, but also in the whole of chapter 47 of Isaiah; also in the whole of chapters 50 and 51 of Jeremiah; also in Isaiah 21:8, 9; and in David (Ps. 137:1, 8, 9). Again, the adulteration of good and the falsification of truth by the Jews is described by their whoredoms in Egypt, and afterwards with the daughters of Assyria, and finally with the daughters of Babylon and with the Chaldeans (Ezek. 16:1 to the end; 23:1 to the end). "Whoredom in Egypt" means falsification of truth from the natural man, which is effected by fallacies, appearances, and knowledges. Their whoredom with the daughters of Assyria signifies falsification of truth from the rational man, which is effected by reasonings and sophistries from fallacies, appearances, and knowledges. Their whoredom with the daughters of Babylon and with the Chaldeans signifies the adulteration of good and the profanation of truth. [16] When, therefore, the sons of Israel wholly departed from the statutes which were representative of the spiritual things of the church, through which they had communication with heaven, they were all given into the hands of the king of Assyria; for there was no longer with them any representative church and consequently no communication with heaven. Respecting their offenses and their being carried away by the king of Assyria into his cities, and also into Babylon, see 2 Kings 17:1 to the end. The same thing happened to the Jews. When they had adulterated and profaned all the statutes, judgments, and laws that represented good and truth of faith, to the extent that there was no longer anything of good and truth left, and when their church thus became Babylon, then not only their kings and princes and the whole people, but also all the treasures of the house of Jehovah, and afterwards all its golden vessels, were given into the hand of Nebuchadnezzar, king of Babylon; and moreover the temple itself was burned (respecting this see 2 Kings 24:1-20; 25:1-26; also Isa. 20:17, 18; 39:6, 7; Jer. 20:4, 5; 21:4-10; 25:1-12; 27:6-22; 28:1-16; 29:1-21; 32:1-5; 34:1-7, 18-22; 35:11; 38:17-23; 39:2-18; 41:1-12; 52:1 to the end). Their transgressions were: That they filled Jerusalem with innocent blood (2 Kings 24:4); That they offered incense unto Baal, poured out drink-offerings unto other gods, set abominations in the house of Jehovah, built high places to Baal in the valley of Hinnom, delivered up their sons and daughters to Molech (Jer. 32:29-35). All these signify the profanation of the holy things of the church. Such profanation is signified also by "Babylon." That the land, therefore, which signified the church might no longer be profaned by them, and also that Babylon might thus fully put on its representation, it was said to them by Jeremiah that they should surrender themselves voluntarily into the hands of the king of Babylon, and those who did not surrender themselves, but remained in the land, should die by the sword, famine, and pestilence (Jer. 25:1-11). [17] But since the Lord was to be born in that nation and make Himself manifest where the church then was and where His Word was, so that nation after a captivity of seventy years was brought back from Babylon, and the temple was rebuilt. And yet no other church remained with them except a church like that called Babylon, as can be seen from many things which the Lord Himself said about that nation, and from the way they received Him; and for this reason Jerusalem was again destroyed, and the temple burnt with fire. [18] It is to be known in general that every church in its beginning is like a virgin, but in process of time it becomes a harlot. For it enters gradually into a life of evil and thus embraces a doctrine of falsity, as gradually it begins to love self and the world; and then from being a church it becomes either Babylon or Philistia, Babylon with those who love self above all things, and Philistia with those who love the world above all things. For as these two loves increase, the men of the church adulterate and falsify the goods and truths of the Word, which is from being a virgin to become a harlot. [19] The first church after the flood would have become Babylon, if the Lord by the dispersion of their religion had not prevented the attempt, represented and signified by the tower that was to reach even to heaven, which the posterity of Noah began to build (see respecting this in Genesis 11:1-9, and an explanation of the particulars in Arcana Coelestia, n. 1283-1328). It having thus been shown from the Word what is signified in general and in particular by "Babylon," we are now prepared to pass on to the explanation of those things which are foretold in this and the following chapter about Babylon and its destruction.

Verses 1-2. And there came one of the seven angels that had the seven vials and spoke with me, saying unto me, Come, I will show thee the judgment of the great harlot that sitteth upon many waters, with whom the kings of the earth committed whoredom; and they that dwell on the earth have been made drunk with the wine of her whoredom. 1. "And there came one of the seven angels that had the seven vials and spoke with me" signifies a manifestation of the state of the church with the Papists (n. 1031); "saying unto me, Come, I will show thee the judgment of the great harlot," signifies the religious persuasion of those in whom all the good and truth of the church has been adulterated and profaned (n. 1032); "that sitteth upon many waters," signifies that has dominion over all things of the Word, and thus over the holy things of the church (n. 1033). 2. "With whom the kings of the earth committed whoredom," signifies that it has falsified all the truths of the church (n. 1034); "and they that dwell on the earth have been made drunk with the wine of her whoredom," signifies that from falsifications those who are of the church have become insane (n. 1035).

Verse 1. And there came one of the seven angels that had the seven vials and spoke with me, signifies a manifestation of the state of the church with the Papists. This is evident from the signification of "the angel that had the vial," as being the manifestation by the Lord of the state of the church (as above, n. 869, 878, 883). It means manifestation of the state of the church with the Papists, because this chapter and the following treat of "Babylon," by which is meant the religious persuasion of the Papists. One of the seven angels came, because "the seven angels that have the seven vials" mean in the preceding chapter the manifestation of the state of the church with the Reformed, and now here with the Papists; so when the seventh angel poured out his vial it is said: And great Babylon came into remembrance before God, to give unto her the cup of the wine of the fury of His anger (Rev. 16:19).

Saying unto me, Come, I will show thee the judgment of the great harlot, signifies the religious persuasion of those in whom all the good and truth of the church has been adulterated and profaned. This is evident from the signification of "judgment," as being all that concerns their religious persuasion, and finally its condemnation. Also from the signification of "the great harlot," as being the adulteration and profanation of the good and truth of the church (see above, n. 141, 161, 717, 881). This is the meaning of "the great harlot" because by her Babylon is meant, as is evident from the fifth verse of this chapter, where it is said, "Upon the forehead" of the harlot "a name written, Mystery, Babylon the great, the mother of the whoredoms and abominations of the earth;" and "Babylon" signifies the adulteration and profanation of good and truth (as has been fully shown above in article 1029). [2] Babylon is called "the great harlot" and "the mother of the whoredoms and abominations of the earth," because a love of having dominion over all things of the world, and still further, over all things of heaven and the church, and finally over the Lord Himself, cannot do otherwise than wholly change Divine truths into falsities and Divine goods into evils, thus the church into a religious persuasion in which all its good and truth is adulterated and profaned. For by that love a man wholly turns himself away from the Lord, and turns only towards self; and thus he can no longer be led by the Lord, but is led by what is his own [proprium]; and to be led by what is his own is to be led by hell. Man is either led from heaven or he is led from hell; he cannot be led by both at the same time; and he is led from heaven when he is led by the Lord, and from hell when he is led by self. For man was so created as to be capable of being raised above what is his own [proprium] and of thinking in that elevated state. He is raised above what is his own [proprium] and thinks in that elevated state when he is raised up by the Lord; and this is effected when he acknowledges the Lord and His Divine power over heaven and earth; and by that confession and faith of the heart he has conjunction with the Lord; and when conjunction is effected, the interiors, which belong to his mind, that is, to his understanding and will, are held by the Lord under his view. This is effected by an elevation above what is his own [proprium]; and when man thinks in that elevated state he thinks truth from the Lord and does good from Him. [3] The opposite comes to pass when a man strives to gain dominion over the world, over heaven, and over the Lord; for he then immerses the interiors of his mind which belong to his thought and will in what is his own [proprium]; and when a man is immersed in what is his own he thinks and wills from hell; consequently he thinks and wills falsities and evils; and for the reason that what is man's own [proprium] is nothing but evil, for it is his inherited evil itself. Such then are the Babylonians; and therefore they have adulterated and profaned all the goods and truths of the church; and this is why Babylon is called a "harlot," and "the mother of the whoredoms and abominations of the earth."

That sitteth upon many waters, signifies that has dominion over all things of the Word, and thus over the holy things of the church. This is evident from the signification of "to sit," as being to subject to her judgment and to bring under her jurisdiction, and thus to have dominion over. This is why the expressions "sitting in judgment" and "sitting upon a throne" are used (see above, n. 687). Also from the signification of "waters," as being truths (see n. 71, 483, 518, 854), but here all things of the Word, because it is said "many waters," and has reference to the "harlot," which is Babylon, by which is meant adulteration and profanation of the Word from which comes every good and truth of the church. "Many waters" signify also the holy things of the church, because all holy things of the church have reference to goods and truths, which are from the Word. [2] "To dwell upon many waters" has a like signification in Jeremiah: Jehovah shall do that which He spoke against the inhabitants of Babylon. O thou that dwellest upon many waters, upon many treasures, thine end is come, the measure of thy gain (Jer. 51:12-13). Because "many waters" signify the truths of the Word, and thus the holy things of the church, it is here added, "upon many treasures"; for "treasures" signify Divine truths, which are in the Word. "Many waters" here signify also the holy things of the church, as will be evident from the explanation of the fifteenth verse, where it is said, "The waters which thou sawest, where the harlot sitteth, are peoples and multitudes, nations and tongues," and "peoples, multitudes, nations, and tongues," there mean all things of the church; because the "earth" in the Word signifies the church, and thus those on the earth signify all things of the church. But on this more will be said in the explanation of that verse. That the Babylonians have subjected the truths of the Word and the holy things of the church to their judgment, jurisdiction, and dominion, can be seen from this, that they persuade the people that the Word is understood by them alone and not by any who have not been inaugurated into the ministry; and by this means they subject all things of the Word and thus all things of the church to their dominion. [3] Moreover, the Word is such in the sense of its letter that it may be drawn aside to confirm any heresy whatever; for the sense of the letter consists of appearances of truth, which hold enclosed in them the genuine truths of heaven, which are called spiritual truths; and unless these truths are revealed and laid bare, that is, unless they are taught in the doctrines of the church, the appearances they present may be drawn over and perverted to favor any falsity whatever, and even to favor evil. For the genuine truths of the Word are like a man, and the appearances of truth, of which the sense of the letter consists, are like his garments, from which alone no judgment can be formed respecting who the man is or what he is. If a man were judged from his garments alone, a king might be called a servant, and a servant a king, and a good man might be called an evil man, and an evil man a good man; and so on. So those who arrogate to themselves dominion over all things of the church and heaven can apply the sense in its letter a thousand ways to favor their dominion. And this is an easy task, because all things of the church, which are called holy, they place above the human understanding, and when this is assented to and no genuine truth is taught, infernal falsities may be called truths, and devilish evils may be called goods; and the simple may even be persuaded that the edicts of the Pope are just as holy as the commandments of the Word, and even more holy; and yet these are from heaven, while those edicts are for the most part from hell. For every edict respecting government, faith, and worship in the church, that has for an end dominion in the world, however it may appear in the external form, and may sound as if from the Word, is from hell; while every commandment from the Word, because it has for its end the salvation of souls by the Lord, is from heaven. From all this it can be seen that "sitting upon many waters," when predicated of Babylon as a harlot, signifies having dominion over all things of the Word, and thus over the holy things of the church.

Verse 2. With whom the kings of the earth committed whoredom, signifies that they have falsified all the truths of the church. This is evident from the signification of "committing whoredom," as being to falsify (see n. 141, 161, 817, 881); also from the signification of "the kings of the earth," as being the truths of the church, "kings" being truths, and the "earth" the church. "Kings" are mentioned in many places in the Word, and it is supposed that kings or their kingdoms are thereby meant; but in the Word "kings" mean all who are in truths from good from the Lord, and in an abstract sense, in which is the spiritual sense, they mean truths from good. That this is the meaning of "kings" may be seen above (n. 29, 31, 553, 624, 625). This can be further seen from the following in Revelation: Jesus Christ, the Prince of the kings of the earth, who hath made us kings and priests (Rev. 1:5-6). Again: The Lamb made us kings and priests, that we might reign upon the earth (Rev. 5:10; likewise 16:12, 14). [2] Because "kings" signify truths from good, they also signify in the contrary sense falsities from evil. For most expressions in the Word have also a contrary sense. Such is the signification of "kings" in the following passages in this chapter: The seven heads of the beast are seven kings; the five are fallen, and the one is, and the other is not yet come; and when he is come he must continue a little while (Rev. 17:10). Also: The ten horns that thou sawest are ten kings (Rev. 17:12). Again: The woman is the great city which hath kingship over the kings of the earth (Rev. 17:18). So, too, in a subsequent passage, where it is said: That the beast, the kings of the earth, and their armies, made war with Him that sat on the white horse (Rev. 19:19). All this makes clear the signification of the words "the kings of the earth committed whoredom with the harlot that sitteth upon many waters," namely, that the truths of the church have been falsified by those who are of Babylon. So again in a subsequent passage, where it is said that: The kings of the earth committed whoredom with that woman, and the merchants of the earth are waxed rich from the abundance of her delicacies. The kings of the earth, who have committed whoredom and lived deliciously with her, shall weep and lament over her (Rev. 18:3, 9, 11). "Kings" have a like signification in Daniel: As for the ten horns of the fourth beast, out of this kingdom ten kings shall arise; and another shall arise after them, and he shall be diverse from the former, and he shall put down three kings (Dan. 7:24). [3] "Kings" signify those who are in truths from good, and in an abstract sense truths from good, because the Lord is called "king" from Divine truth, and "priest" from Divine good; and therefore the heaven where Divine truth reigns is called "His throne." For the same reason angels in the heavens and men on earth who are in truths from good from the Lord are called "sons of the king," also "sons of the kingdom" and "heirs;" consequently such are meant by "kings" where the Lord is called "King of kings" (as in the fourteenth verse of this chapter, and in chapter 19:16; and elsewhere).

And they that dwell on the earth have been made drunk with the wine of her whoredom, signifies that from falsifications those who are of that church have become insane. This is evident from the signification of "made drunk," as being to be insane in spiritual things (see n. 376); also from the signification of "wine," as being spiritual truth (see also n. 376); also from the signification of "whoredom," as being the falsification of truth (see just above); also from the signification of "they that dwell on the earth," as being those who are of the church. (That the "earth" in the Word signifies the church, has been frequently shown above.) From all this it is clear that "they that dwell on the earth have been made drunk with the wine of her whoredom" signifies that from falsifications those who are of that church have become insane. [2] In regard to the insanity that is signified in the Word by "intoxication" and "drunkenness," it is not from falsities but from truths falsified, for the reason that truth from heaven acts into the understanding, and at the same time falsity from hell; and this gives rise to dissension in the mind, and to an insanity like that of a drunkard in the world. But only those are subject to this insanity who are in evil, and who have confirmed falsities of evil by means of the Word; for all things of the Word are truths and communicate with heaven, while falsities of evil are from hell. But from falsities that are not from evil there is no spiritual intoxication, for such falsities do not pervert and destroy the spiritual truths that lie hidden within the truths of the sense of the letter, since from falsities not from evil, they cannot produce evil, as they can by falsities from evil. [3] Falsities not from evil may be compared to impure waters, which do not when drunk induce drunkenness; but falsities from evil may be compared to wine or strong drinks, which induce drunkenness. Such insanity therefore is said in the Word to be produced by wine that is called "the wine of whoredom" and "the wine of Babylon" in Jeremiah: Babylon is a cup of gold in the hand of Jehovah, making the whole earth drunken; the nations have drunk of her wine, therefore the nations are mad (Jer. 51:7).

Verses 3-5. And he carried me away in the spirit into a wilderness, and I saw a woman sitting upon a scarlet beast, full of names of blasphemy, having seven heads and ten horns. And the woman was arrayed in purple and scarlet, and inwrought with gold, precious stone and pearls, having in her hand a golden cup full of abominations and the uncleanness of her whoredom. And upon her forehead a name written, Mystery, Babylon the great, the mother of the whoredoms and of the abominations of the earth. 3. "And he carried me away in the spirit into a wilderness," signifies into a place appearing in vision that corresponded to the state of that religious persuasion (n. 1037); "and I saw a woman sitting upon a scarlet beast," signifies the dominion of that religious persuasion over the holy things of the Word (n. 1038); "full of names of blasphemy," signifies which are adulterated and falsified (n. 1039); "having seven heads," signifies and profaned (n. 1040); "and ten horns" signifies the power of the Word from truths (n. 1041). 4. "And the woman was arrayed in purple and scarlet," signifies the appearance of that religious persuasion in externals as if it were from celestial good and truth, and yet in internals it is from devilish evil and falsity (n. 1042); "and inwrought with gold and precious stone," signifies the appearance of that religion in externals, as if it were from spiritual good and truth, and yet in internals it is from infernal evil and falsity (n. 1043); "and pearls," signifies its appearing in externals to be in the knowledges of good and truth (n. 1044); "having in her hand a golden cup full of abominations and the uncleanness of her whoredom," signifies having doctrine from profaned goods and truths (n. 1045). 5. "And upon her forehead a name written, Mystery, Babylon the great," signifies having in heart the love of dominion over the world and heaven, which the holy things of the Word, of the church, and of worship, are made to serve as means (n. 1046); "the mother of the whoredoms and of the abominations of the earth" signifies a religious persuasion which is the source of adulterations of good and truth, and profanations of the holy things of the church (n. 1047).

Verse 3. And he carried me away in the spirit into a wilderness, signifies into a place appearing in vision that corresponded to the state of that religious persuasion. This is evident from the signification of "wilderness," as being a state of the church in which there is no longer any good or truth (see n. 730). But as a church in which there is no longer any good or truth is not a church, it is called a religious persuasion. Also from the signification of "in the spirit," as being in vision, for what John saw in the spirit he saw in vision. To see in vision is to see such things as exist with angels in heaven, which are representative and thus significative of things spiritual. When these appear to man they do not appear before the sight of his body, but before the sight of his spirit. For the spirit of man has eyes as well as his body; but the eyes of his spirit see the things that are in the spiritual world, because all things that appear there are from a spiritual origin, and the spiritual man sees spiritual things with the understanding, and with the eyes he sees the same in a form like the natural. But the eyes of the body see the things that are in the material world, because all things that appear there are from a natural origin; and with his understanding the material man sees natural things, while with his eyes he sees the same in a material form. So when the eyes of the spirit were opened with the prophets they saw such things as represented and thus signified the celestial Divine and spiritual Divine things of the church, and sometimes such things as represented and thus signified things that were to come to pass in the churches in the future; and such were the things that John saw. He now saw a wilderness, because a "wilderness" signifies a state of the church devastated of all good and truth; and this state corresponds to the church that had become Babylon. This is why Babylon is described in many passages of the Word as a wilderness, as in the following: Art thou he that hath made the world a wilderness, and destroyed the cities thereof? (Isa. 14:17). Babylon shall be as God's overthrowing Sodom and Gomorrah; it shall not be inhabited forever; it shall not be dwelt in even from generation to generation; that the Arabian may not abide there. The daughters of the owl shall dwell there, and the satyrs shall dance there (Isa. 13:19-22; also Jer. 50:37-40; 51:2, 25-26, 37, 41-43; and elsewhere).

And I saw a woman sitting upon a scarlet beast, signifies the dominion of that religious persuasion over the holy things of the Word. This is evident from the signification of a "woman," as being the church (see n. 555, 707, 721, 730), here Babylon, which is not a church but a religious persuasion devastated of all the truth and good of the church. That Babylon is meant by this "woman" is clearly evident from the fifth verse of this chapter. Also from the signification of "sitting," as being to have dominion (see just above, n. 1033); also from the signification of "a scarlet beast," as being the Word as to the holy things of it, which the woman that is Babylon had profaned by dominion over them. That "the scarlet beast" signifies the Word as to the holy things of it that have been profaned by Babylon can be seen from what follows in this chapter, where it is said that "it was and is not, and is about to come up out of the abyss and to go into perdition" (verses 8-11); and afterwards, that "the ten horns of the beast were ten kings, who hated the harlot, and would make her desolate and naked, and would eat her flesh, and burn her up with fire, and would give the kingdom unto the beast" (verses 12, 16, 17). From these words viewed in the spiritual sense it is clear that "the scarlet beast" signifies the Word as to the holy things of it. [2] The Divine Word can be signified by a "beast," because many of the holy things of the church are signified in the Word by "beasts," as: The cherubim that appeared as four beasts (Ezek. 1 and 10). And the four beasts, or four animals, that also were cherubim, were seen by John sitting and standing before the throne (Rev. 4:6-10; 5:6-12; 7:11; 14:3). And these as cherubim signify providence and protection that the Lord be not approached except by the good of love, and thus also they signify the Word in the letter, since that protects (see above, n. 277, 278, 717). Moreover, all beasts that were sacrificed, as oxen, bullocks, goats, she-goats, kids, rams, sheep, and lambs, signified the holy things of the church (as can be seen from what has been shown above, n. 279, 283, 362, 552, 650, 781, 817). And this is why men because of charity are called "sheep," and even the Lord Himself because of the Divine innocence is called a "Lamb," and because of the Divine power is called a "Lion." This has been said that it may not seem strange that the "beast" here signifies the Word, but the Word in the letter, where it is natural. Also, in a general sense, "beast" signifies in the Word the natural as to affection. The beast appeared scarlet in color, because "scarlet" signifies truth from a celestial origin, such as the truth of the Word is in the sense of its letter, that is, in its natural sense, which is what is meant by its holiness. Nearly the same is signified by "the harlot seen sitting upon many waters" (in the first verse of this chapter), also "upon many treasures" (in Jer. 51:13). For "many waters" and "many treasures" there signify the truths of the Word, and thus the holy things of the church which have been adulterated (see above, n. 1033). The signification of "scarlet" will be seen in the explanation of the following verse.

Full of names of blasphemy, signifies which are adulterated and falsified. This is evident from the signification of "name," as being what a thing is or what a state is (see n. 102, 148, 676, 695, 841); therefore "full of names" signifies what the holy things of the Word were to it; also from the signification of "blasphemy," in reference to the Word, as being its adulteration and falsification (see n. 778).

Having seven heads, signifies and profaned. This is evident from the signification of the "head," as being intelligence and wisdom; and in the contrary sense, insanity and folly and also cunning (see n. 553, 715). And as these heads were the heads of the scarlet beast, which signifies the Word as to its holy things (see above, n. 1038), and seven of them were seen, so "the seven heads" signify the holy things of the Word profaned, for the number "seven" signifies what is holy, and in the contrary sense what is profane. In the sense nearest to the letter "the head" of this beast signifies the Word as to the understanding of it, and thus as to the intelligence and wisdom in it and from it. But when its truths and goods, from which intelligence and wisdom come, have been falsified and adulterated, its "heads," when seven were seen, signify the holy things of the Word profaned. That this is the signification of "the seven heads" is evident also from the ninth and tenth verses of this chapter, where it is said, "The seven heads are seven mountains, where the woman sitteth upon them, and they are seven kings," which signifies profanation of the good of love and of the truth of faith.

And ten horns, signifies the power of the Word from truths. This is evident from the signification of "horns," as being the power of truth against falsity; and in the contrary sense the power of falsity against truth (see n. 316, 567, 776); here the power of truth from the Word against falsity, because it is said in what follows: The ten horns that thou sawest are ten kings. These shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and burn her up with fire. And God gave into their hearts to give their kingdom unto the beast (Rev. 17:12, 16-17). This makes clear that "the ten horns" that the scarlet beast had signify the power of truth, thus of the Word, against falsities; for it is said that they "will hate the harlot and will burn her up with fire," and the "harlot" signifies the truth of the Word falsified, which in itself is falsity, and this can be hated and burned up only by the truth of the Word in its power, thus by those who are in truths from the Word, and who think of the Word alone as holy, and acknowledge it to be the Divine truth, without regard to the decrees of the Pope. But on this more will be said hereafter. Ten horns were seen because "ten" signifies much, so "ten horns" signify much of power.

Verse 4. And the woman was arrayed in purple and scarlet, signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, and yet in internals it is from devilish evil and falsity. This is evident from the signification of the "woman," as being the religious persuasion of the Papists; also from the signification of "arrayed," as being what it is in externals, for "garments" are external things that clothe; therefore "to be arrayed" means the appearance in externals. Also from the signification of "purple," as being good from a celestial origin, and also the evil opposite thereto, which is called devilish evil (of which presently). Also from the signification of "scarlet," as being truth from a celestial origin, and also the falsity opposite thereto, which is called devilish falsity. That these goods and truths differ from goods and truths that are from a spiritual origin, and that the like is true of the evils and falsities opposite to them, which are called infernal evils and falsities, will be shown in the following article. [2] This woman, who is a harlot, and is Babylon, is thus described, because those who are in evils and in falsities therefrom are described in the Word from their external appearance, thus such as they are in the eyes of the men who worship them. They are so described because the sense of the letter of the Word consists of appearances; while the spiritual sense puts off those appearances, and presents interior things naked, without clothing, and when these appear, they appear in a wholly different form; as here the woman seen in external appearance "arrayed in purple and scarlet," is called, as to her internal form, "the mother of the whoredoms and of the abominations of the earth;" and the like is said of: The rich man clothed in purple and fine linen, who, nevertheless, was cast into hell (Luke 16:19); also of the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are called: Officers and leaders, horsemen clothed in blue riding upon horses (Ezek. 23:6, 12). So in other passages. Babylon is here described as a harlot appears in the world, splendidly clothed and yet abominable, because full of uncleanness. [3] Before proving from the Word that "purple and scarlet" signify goods and truths from a celestial origin, something shall be said about such goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as heat from the sun is with light in the time of spring. But the angels, who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive more of the Lord's Divine good than of His Divine truth are called celestial angels; because these constitute the kingdom of the Lord that is called the celestial kingdom. But the angels who receive more of the Lord's Divine truth than of His Divine good are called spiritual angels, because the Lord's spiritual kingdom consists of these. This makes clear that goods and truths have a twofold origin, namely, a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; while those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbor. The difference is like that between higher and lower, or between interior and exterior; thus like that between things that are in a higher or interior degree, and those that are in a lower or exterior degree; and what this difference is can be seen from what has been said in the work on Heaven and Hell about the three degrees of the heavens, and thus of the angels, and of their wisdom and intelligence (n. 33, 34, 38-39, 208-209, 211, 435). [4] That "purple" signifies in the Word that good, and "scarlet" that truth, can be seen from the passages in the Word where they are mentioned. As in Ezekiel: Fine linen of embroidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering (Ezek. 27:7). This is said of Tyre, which signifies the church as to the knowledges of truth and good, "blue and purple" standing for such knowledges from a celestial origin, and "covering and spreading forth" signifying the externals of that church. In Luke: There was a certain rich man, who was clothed in purple and fine linen and indulged in delicacies every day (Luke 16:19). The "rich man" means the Jewish nation and the church therein, which was called "rich" from the knowledges of good and truth from the Word that they had, "in purple" meaning the knowledges of good, and "in fine linen" the knowledges of truth, both from a celestial origin. In Lamentations: They that did eat delicacies are laid waste in the streets; they that were brought up in scarlet have embraced a dunghill (Lam. 4:5). "To be brought up in scarlet" means to be instructed from infancy in truths from celestial good. [5] As the Tent of meeting represented heaven, and the garments of Aaron represented the holy things of heaven, and purple and scarlet signify the goods and truths of heaven, so the curtains and veils of the Tent, as well as the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine linen woven together; as: The curtains of the habitation (Exod. 26:1); The veil before the ark (Exod. 26:31); The covering for the door of the Tent (Exod. 26:36); The covering at the gate of the court (Exod. 27:16); The ephod (Exod. 28:6); The belt (Exod. 28:8); The breastplate of judgment (Exod. 28:15); The fringes of the robe of the ephod (Exod. 28:33). Because "scarlet double-dyed" signified the truth of celestial good, therefore: A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of the skin of the badger (Num. 4:8). For the inmost things of the celestial kingdom were signified by the things that were upon the table, which were loaves; but the exterior things by the coverings, which have reference to truths from good. [6] As truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by "scarlet," it was used for remembrances, as that: The sons of Israel should make for themselves a train on the borders of their garment, and should put upon the train of the border a cord of scarlet, that by it they might remember all the commandments of Jehovah and do them (Num. 15:38-39). And for the same reason it was a custom in ancient times, when significatives were in use, to tie a scarlet cord as a reminder or remembrance of a thing, as is said of Perez the son of Tamar, that: The midwife tied scarlet upon his hand (Gen. 38:28, 30); and of the harlot Rahab, that: She tied in the window a scarlet cord, that the spies might remember their promise (Josh. 2:17, 21). [7] As all purifications from evils are effected by truths from the Word, therefore: Cedar wood, scarlet and hyssop were used in cleansings (Lev. 14:4-7, 49-52). And scarlet was used for the waters of separation and expiation from a red heifer (Num. 19:6). Purple and scarlet derive their signification from the nature of these colors. For there are colors in heaven far more brilliant than in the world, originating from the light there; and as red has its origin there from what is fiery or flame-like, and what is fiery and flame-like has its origin there from the good of love, so "purple" signifies good from a celestial origin. But scarlet derives its color from what is flame-like and at the same time glistening, and glistening from light signifies truth; consequently that color signifies the truth of celestial good. [8] As most things in the Word have a contrary sense, so have purple and scarlet; and in that sense they signify the evils and falsities opposite to those goods and truths. As in Isaiah: Although your sins have been as scarlet they shall become white like snow; although they have been red as purple they shall be as wool (Isa. 1:18). Since "scarlet," the same as "snow," signifies truth, and "purple," the same as "wool," signifies good, and since "scarlet and purple," signify in the contrary sense falsity and evil (falsity and truth, and evil and good corresponding by opposition), so it is said "Although your sins have been as scarlet they shall become white like snow, and although they have been red as purple they shall be as wool."

And inwrought with gold and precious stone, signifies the appearance of that religious persuasion in externals as if it were from spiritual good and truth, and yet in internals it is from infernal evil and falsity. This is evident from the signification of "gold," as being spiritual good and the evil opposite thereto, which is called infernal evil. That "gold" signifies good may be seen above (n. 242). Also from the signification of "precious stone," as being both truth from a spiritual origin and the falsity opposite thereto, which is called infernal falsity. That "precious stone" means truth from a spiritual origin may be seen above (n. 717). (Continuation.) [2] Something has been said about good and truth from a celestial origin, and good and truth from a spiritual origin; and something shall now be said about the evil and falsity that are opposite to these. As the heavens are divided into two kingdoms, namely, into a celestial kingdom and a spiritual kingdom, so are the hells divided into two dominions opposite to those kingdoms. The dominion opposite to the celestial kingdom is called devilish, and the dominion opposite to the spiritual kingdom is called infernal. These dominions are distinguished in the Word by the names Devil and Satan. There are two dominions in the hells, because the heavens and the hells are opposite to each other; and opposite must fully correspond to opposite that there may be equilibrium. For the existence and subsistence of all things, both in the natural world and in the spiritual world, depend upon an exact equilibrium between two activities that are opposite; and when these act against each other manifestly, they act by forces, but when not manifestly they act by endeavors [conatus]. By means of equilibriums all things in both worlds are preserved; without this all things would perish. In the spiritual world the equilibrium is between good from heaven and evil from hell; and thus between truth from heaven and falsity from hell. For the Lord continually arranges that all kinds and species of good and truth in the heavens shall have opposite to them in the hells evils and falsities of kinds that correspond by opposition; thus goods and truths from a celestial origin have for their opposites evils and falsities that are called devilish; and in like manner goods and truths from a spiritual origin have for their opposites evils and falsities that are called infernal. [3] The cause of these equilibriums is to be found in the fact that the Divine goods and the Divine truths that the angels in the heavens receive from the Lord, the spirits in the hells turn into evils and falsities. All angels, spirits, and men are kept by the Lord in equilibrium between good and evil, and thus between truth and falsity, in order that they may be in freedom; and thus may be led from evil to good and from falsity to truth easily and as if by themselves, although in fact they are led by the Lord. For the same reason they are led in freedom from good to evil, and from truth to falsity, and this, too, as if by themselves, although the leading is from hell.

And pearls, signifies their appearance in externals to be in the cognitions [cognitiones] of good and truth, and yet in internals they are in the knowledge [scientia] of evil and falsity. This is evident from the signification of "pearls," as being the cognitions of good and truth (of which presently); therefore in the contrary sense "pearls" signify the knowledges of evil and falsity, which are the source of their craft and cunning. That the Babylonian nation is such, namely, that they wish to appear to be in sanctity, and thus in every good and truth and in the knowledges of these, and to appear in consequence to be intelligent above all others in the world, although in fact they are in no good or truth nor in any knowledges of these, and thus not in any intelligence or wisdom in spiritual things. That they are not in these, but are instead insane in respect to them, is clearly seen in the spiritual world, where the interiors of every man are laid bare and thus clearly appear. In the case of the monks, and especially the Jesuits, who from their cleverness were considered to be more intelligent than all others in the world, their interiors were found to be so empty and void that they did not know a single truth that leads to heaven. These have been explored, and have been found to be such. [2] They appear in externals to be in goods, truths, knowledges, intelligence, and wisdom, because they have made subject to their dominion all the holy things of the Word, of the church, and of worship, and therefore from dominion they speak with the common people, persuading them that they hold the mysteries of heaven, and that their Pope utters his edicts from inspiration, like that of the prophets and apostles; and this they can declare in a haughty manner, because they speak from the authority of dominion over souls, and over heaven and hell; and from a persuasion of their holiness it can be accepted by the common people with no repugnance of heart, since the common people are kept for this very purpose in dense thick darkness respecting spiritual things. And in that thick darkness they inspire spurious goods and foolish truths, which they call Divine and heavenly; and in such thick darkness in which the common people are kept, they are even able to inspire devilish and infernal evils and falsities, and to induce a faith in them as if they were celestial and spiritual goods and truths; for thus and not otherwise can they be adored as deities, and subject countries and possessions to their command and disposal. Such are the things that lie hidden inwardly in them, while outwardly they appear as if "arrayed in purple and scarlet, and inwrought with gold, precious stones, and pearls." [3] That "pearls" signify the knowledges of good and truth can be seen from the following passages. In Matthew: The kingdom of the heavens is like unto a merchant seeking beautiful pearls, who, when he had found one precious pearl, going away sold all that he had and bought it (Matt. 13:45-46). "The kingdom of the heavens" means both heaven and the church; the "merchant" means those who acquire for themselves the goods and truths through which heaven and the church come; "pearls" signify the knowledges of good and truth, for these are the truths of the natural man; "the one precious pearl" means the knowledge respecting the Lord and His Divine; "going away he sold all that he had and bought it" signifies to reject what is one's own [proprium] in order to receive life from the Lord. [4] In the same: Give not that which is holy unto the dogs, neither cast your pearls before the swine, lest they trample on them with their feet, and turn and rend you (Matt. 7:6). "Dogs" signify lusts and appetites; "swine" signify filthy loves, such as are those in the hells of adulterers. Because such are in the infernal marriage, which is the marriage of falsity and evil, they utterly reject goods and truths and the knowledges of these, and moreover treat them with scorn and scoffing; therefore it is said, "Cast not your pearls before the swine, lest they trample on them with their feet, and turn and rend you," "to trample with the feet" being to wholly reject as filth, and "to turn and rend" being to treat with scorn and scoffing. [5] "Pearls" also signify the knowledges of good and truth in the following passages in Revelation: The merchants of the earth shall weep and wail over Babylon, for no one buyeth their merchandise any more, merchandise of gold and silver, and of precious stone and pearl (Rev. 18:11-12). Again: The twelve gates of the wall of the New Jerusalem were twelve pearls; each one of the gates was one pearl (Rev. 21:21). As "the gates to the New Jerusalem" signify such things of doctrine from the Word as introduce man into the church, and these are the knowledges of truth and good from the Word, so the gates were seen to be "of pearls."

Having in her hand a golden cup, full of abominations and the uncleanness of whoredoms, signifies having doctrine from profaned goods and truths. This is evident from the signification of a "cup," as being falsity from hell, for a "cup" has a similar signification as "wine," and "wine" signifies truth from heaven, and in the contrary sense falsity from hell (see n. 887, 960, 1022). And as a "cup" signifies truth or falsity, and the doctrine of every church is either of truth or of falsity, for all truth or falsity of the church is contained in doctrine, so a "cup" also signifies doctrine, and "a golden cup" the doctrine of falsity from evil. [2] As in Jeremiah: Babylon is a golden cup in the hand of Jehovah, making the whole earth drunken (Jer. 51:7). It is called "a golden cup" for the same reason that the woman is said to be "arrayed in purple and scarlet, and inwrought with gold, precious stones and pearls," that is, from the appearance in externals; and yet in internals it is like a cup "full of abominations and uncleanness." For it is like what the Lord says of the externals and internals with the Scribes and Pharisees: Woe unto you Scribes and Pharisees, who cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. And ye make yourselves like unto whited sepulchers, which outwardly appear beautiful, but within are full of bones of the dead and all uncleanness (Matt. 23:25-27). The above is evident also from the signification of "abominations," as being the profanations of good (of which presently); also from the signification of "the uncleanness of whoredom," as being the profanation of truth. For "whoredom" signifies falsification of truth (see above), therefore its "uncleanness" signifies profanation. [3] In regard to the profanations that are signified by "abominations," they are perversions of the holy things of the church, thus conversions of its goods into evils, and of its truths into falsities. They are called "abominations" because the angels abominate them; for so far as they have been holy things of the church, derived from goods and truths from the Word, they ascend into heaven; but so far as they have been applied to evils, and thus profaned, they carry with them what is infernal, which lies hidden within; and consequently they are perceived as things dead, in which there was once a living soul; and this is why heaven abominates and detests them. [4] That this is the meaning of "abominations" in the Word is evident from the account of the abominations of Jerusalem in Ezekiel: As that she took of the garments of her adorning which were given to her, and made for herself high places of various colors, and committed whoredom upon them; That of the gold and silver given to her, she made herself images of a male, and committed whoredom with them; That the oil, incense, bread, fine flour, and honey, that were given to her, she gave for an odor of rest; That they sacrificed their sons and daughters; That she committed whoredom first in Egypt, and afterwards with the sons of Assyria, and finally with the Chaldeans; besides other things that are there called abominations. (Ezek. 16:2-63). All these things signify profanations of the Word, of the church, and of worship. So in other passages where abominations are either recounted or mentioned (as Jer. 7:9, 10; 16:18; 32:35; Ezek. 5:11; 7:19, 20; 8:6-18; 11:21; 14:6; 20:7, 8; Deut. 7:25, 26; 12:31; 18:9, 10; Matt. 24:15; Mark 13:14; Dan. 9:27; 11:31; and elsewhere).

Verse 5. And upon her forehead a name written, Mystery, Babylon the great, signifies having in heart a love of dominion over the world and heaven, which the holy things of the Word, of the church, and of worship are made to serve as means. This is evident from the signification of "a name written upon the forehead," as being what she is as to love, for "name," signifies what a thing or a state is, and "forehead" signifies love. That "name" means what a thing or a state is may be seen n. 102, 148, 676, 695, 841, 892; and that "forehead" corresponds to the good of love, n. 427, 852. Also from the signification of "mystery," as being that which lies hidden in the heart and is not evident to the common people. That this is the love of dominion over the world and over heaven, which the holy things of the church are made to serve as means, and that the cupidity and government of that love is Babylon, has been fully shown in the introduction to this chapter (n. 1029). And as that love devastates the church of all truths and goods, that devastation is also meant by "Mystery, Babylon the great."

The mother of the whoredoms and of the abominations of the earth, signifies a religious persuasion which is the source of adulterations of good and truth, and profanations of the holy things of the church. This is evident from the signification of "mother," as being the church, but here a religious persuasion which in the general sense is meant by "Babylon;" also from the signification of "whoredoms," as being adulterations of good and falsifications of truth (see n. 141, 161, 817, 881); also from the signification of "abominations," as being profanations (see n. 1045); also from the signification of the "earth," as being the church, here as to its holy things. That in the Word "earth" signifies the church may be seen (n. 29, 304, 413, 417, 697, 741, 742, 752, 876). (Continuation respecting Profanation) [2] Profanations are of many kinds. The most grievous kind is when one acknowledges and lives according to the truths and goods of the Word, of the church, and of worship, and afterwards denies them and lives contrary to them, or even lives contrary to them and does not deny them. Such profanation effects a conjunction and coherence of good with falsity, and of truth with evil, and from this it comes to pass that man is at the same time in heaven and in hell; consequently, when heaven wills to have its own, and hell wills to have its own, and yet they cohere, they are both swept away, and thus the proper human life perishes, and the man becomes like a brute animal, continually delirious, and carried hither and thither by fantasy like a dragon in the air, and in his fantasy shreds and specks appear like giants and crowds, and a little platter like the universe; and so on. [3] As such have no longer any human life they are not called spirits, but something profane, nor are they called he or she, but it; and when they are seen in the light of heaven they appear like dried skeletons. But this kind of profanation is rare, since the Lord provides against a man's entering into a belief in truth and a life of good unless he can be kept in them continually even to the end of his life. But this profanation, and other kinds of profanations, will be further treated of in the following articles.

Verse 6. And I saw the woman drunken with the blood of the saints and with the blood of the witnesses of Jesus; and when I saw her I wondered with great wonder. 6. "And I saw the woman drunken with the blood of the saints," signifies a religious persuasion that is insane from the falsities of evil, from which violence is done to Divine truths (n. 1049); "and with the blood of the witnesses of Jesus," signifies violence done to those truths of the Word that teach that the Lord alone is to be adored (n. 1050); "and when I saw her I wondered with great wonder," signifies an astonishing vision in which were arcana of heaven, that were unknown to him (n. 1051).

Verse 6. And I saw the woman drunken with the blood of the saints, signifies a religious persuasion that is insane from falsities of evil, from which violence is done to Divine truths. This is evident from the signification of "the woman," as being the religious persuasion that is meant in a general sense by "Babylon" (as above, n. 1042); also from the signification of "to be drunken," as meaning to be insane in spiritual things from falsities of evil (see above, n. 376, 1035); also from the signification of "the blood of the saints," as being Divine truths, here violence done to them, because it is meant that the blood was shed. (That "blood" signifies the Divine truth may be seen n. 30, 328, 329, 476, 748; and that "shedding blood" signifies violence done to Divine truth, n. 329.) It is said "the blood of the saints," because the Divine truths of the Word are what are called holy, and because by "saints" in the spiritual sense saints are not meant, but things holy; for in the spiritual sense of the Word there is no idea of person, place or time; but it is otherwise with its natural sense. [2] How these two senses differ from each other can be clearly seen in many passages of the Word, as here where it is said that he "saw the woman drunken with the blood of the saints, and the blood of the witnesses or martyrs of Jesus," and in the natural sense these words mean that Babylon shed the blood of the saints, and the blood of those who bore witness to the Lord; while in the spiritual sense these words mean that Babylon did violence to Divine truths, and also to testification concerning the Lord. That this sense is contained in these words can also be seen or concluded from this, that the modern Babylon has not slain the saints nor the witnesses of the Lord, for it worships saints even to idolatry, and the Lord with supreme though external sanctity, but the Pope with internal sanctity; which makes clear that this is not what is to be understood, but that something more interior lies hidden in these words, which is, that they have done violence to Divine truths, and also to the Lord's Divine authority; for they have done violence to Divine truths by falsifying, adulterating, and profaning the Word; and it is known that they have done violence to the Lord's Divine authority by transferring it to themselves. (Continuation respecting Profanation) [3] It has been said that the most grievous kind of profanation is when the truths of the Word are acknowledged in faith and confirmed in the life, and man afterwards recedes from faith and lives in evil, or if he does not recede from faith he nevertheless lives in evil. But one who is in faith and in the life according to it from childhood to youth, and afterwards in adult age recedes from faith and from the life of faith, does not profane, for the reason that the faith of childhood is the faith of the memory, and is the master's faith in the child; while the faith of adult age is the faith of the understanding, and thus man's own faith. This faith man can profane if he recedes from it and lives contrary to it, but not the former. For nothing enters the life of man and affects it except what comes into the understanding and from that into the will; and man does not think from his own understanding and act from his own will until he arrives at adult age. Before that he has thought merely from knowledge and has acted merely from obedience; and this does not make a part of his life, and therefore cannot be profaned. [4] In a word, whatever a man thinks, speaks, and does from the understanding with the will favoring it, this belongs to his life or comes to be of his life; and if this is holy it is profaned by his receding. But the profanations of this kind are more grievous or are lighter according to the quality of the truth and the consequent faith, and according to the quality of the good and the consequent life, and according to the quality of the withdrawal from these; and therefore there are many specific differences in this profanation.

And with the blood of the witnesses of Jesus, signifies violence done to those truths of the Word that teach that the Lord alone is to be adored. This is evident from the signification of "blood," as being the Divine truth of the Word and violence done to it (as has been said just above); also from the signification of "the witnesses of Jesus," as being those who in heart acknowledge the Lord, and worship and adore him only. That "to bear witness" means to acknowledge in heart, and that "the testimony of Jesus" means the acknowledgment of the Lord's Divine in His Human, and that He alone is to be worshiped and adored, may be seen (n. 10, 27, 228, 392, 635, 649, 749). That the Babylonians do violence to the truths of the Word that teach about the Lord can be clearly seen from this, that they have transferred the Lord's Divine authority to the Pope as His vicar, and worship and adoration along with it; also with this end in view they have separated the Lord's Divine from His Human, that they might say that they have not assumed His Divine but His Human authority; not being willing to know that the Divine authority consists chiefly in the power to save the human race; although the Babylonians appropriate even this power to themselves. But on this more will be said elsewhere. (Continuation respecting Profanation) [2] Why the state of profaners after death is so horrible shall be disclosed. Man has two minds, the natural and the spiritual. The natural mind is opened to him by the knowledges and cognitions of truth and good, and the spiritual mind is opened by a life according to these; and this is effected in those who know, acknowledge, and believe the truths of the Word and live according to them. In others that mind is not opened. When the spiritual mind has been opened, the light of heaven, which is Divine truth, flows through it into the natural mind, and there arranges truths in a corresponding order. Therefore when a man passes over into a contrary state, and either in faith or life denies the truths of the Word that he has previously acknowledged, the things that are in the natural mind no longer correspond with those that are in the spiritual mind; consequently heaven with its light flows in through the spiritual mind into things that do not correspond, or into things opposite in the natural man; and from this a fantasy arises that is so direful that they seem to themselves to fly in the air like dragons, while shreds and specks appear to them like giants and crowds, and a little ball like the whole globe, and other like things. The reason of this is that they have heaven in the spiritual mind and hell in the natural mind, and when heaven, which is in the spiritual mind, acts into hell, which is in the natural mind, such things appear. And as this destroys all things pertaining to the understanding, and the will with the understanding, the man comes to be no longer a man. And this is why a profaner is no longer called a man, nor he or she, but it, for he is a brute.

Footnotes

1012-1 This order of the commandments reverses their usual order against killing and stealing. This order is found in the Septuagint. Elsewhere in treating of the Decalogue (in Arcana Coelestia, Doctrine of Life, and True Christian Religion) the traditional order is followed.

1029-1 The photolithograph reads "thee," in n. 724 we read "her," which agrees with the Hebrew text.

1029-2 Ijim in text where we read Ziim, which agrees with the Hebrew.