This is the interpretation thereof. That this signifies what [the dream] had in it, is evident from the signification of "interpretation," as being what it has in it, or what is therein (of which above, n. 5093, 5105, 5107).
The three baskets. That this signifies the successives of the things of the will, is evident from the signification of "three baskets," as being the successives of the things of the will (of which above, n. 5144).
Three days are these. That this signifies even to the last, is evident from the signification of "three," as being one period and its continuous progression from beginning to end, thus even to the last (n. 2788, 4495, 5122).
In yet three days. That this signifies that which is in the last, is evident from what was said just above (n. 5152) about the signification of "three."
Shall Pharaoh lift off thy head from upon thee. That this signifies what is concluded from what is foreseen, is evident from the signification of "lifting off the head," as being what is provided and therefore concluded, or what is concluded from what is provided (of which above, n. 5124); but here from what is foreseen, because the statement follows that the baker should be hanged upon wood, by which is signified rejection and damnation. The reason why what is concluded from what is foreseen (not from what is provided), is signified is that providence is predicated of good, but foresight of evil; for all good flows in from the Lord, and therefore this is provided; but all evil is from hell, or from man's own which makes one with hell; and therefore this is foreseen. As regards evil, Providence is nothing but the direction or determination of evil to less evil, and as far as possible to good; but the evil itself is foreseen. In the present instance it is foresight that is signified, because the subject treated of is the sensuous that is subject to the will part and its rejection on account of evil.
And shall hang thee upon wood. That this signifies rejection and damnation, is evident from the signification of "being hanged upon wood," as being rejection and damnation; for hanging upon wood was a curse, and a curse is a rejection from the Divine, consequently damnation. That hanging upon wood was a curse, is evident in Moses: When there shall be in a man a crime of judgment of death, and he be put to death, so that thou hangest him upon wood, his carcass shall not remain all night upon the wood, but burying thou shalt bury him the same day, for he that is hanged is the curse of God; that thou defile not the land which Jehovah thy God will give thee for an inheritance (Deut. 21:22-23); that he "should not remain all night upon the wood" signified perpetual rejection; for in the evening the day began anew, and therefore unless they who had been hanged were cast away before evening, it would have represented that evil was not rejected, and consequently that the land was not freed from it, but was defiled; and therefore it is added, "that thou defile not the land which Jehovah thy God giveth thee for an inheritance." That the hanged remained until evening and no longer may be seen in Joshua 8:29; 10:26. Among the Jewish nation there were two main penalties-stoning and hanging. Stoning was on account of falsity, and hanging upon wood was on account of evil; and this because "stone" is truth (see n. 643, 1298, 3720), and in the opposite sense falsity; and "wood" is good (n. 2784, 2812, 3720), and in the opposite sense evil; and therefore in the prophetic Word mention is occasionally made of "committing adultery with stone and wood," whereby is signified the perversion of truth, which is falsity, and the adulteration of good, which is evil.
And the bird shall eat thy flesh from upon thee. That this signifies that the falsity of evil will consume what is of these sensuous things, is evident from the signification of "eating," as being to consume (of which above, n. 5149); and from the signification of "bird," as being falsity (of which also above, n. 5149); and from the signification of "flesh," as being good (see n. 3812, 3813), and hence in the opposite sense evil; for most of the expressions in the Word have also an opposite sense, which is known from their signification in the genuine sense; and from the signification of "from upon thee," as being from the sensuous things subject to the will part, for these are represented by the baker (n. 5078, 5082). That these were evil, and therefore to be rejected, is evident from what goes before. [2] How the case is in regard to this-that the sensuous things subject to the intellectual part, which are represented by the butler, were retained, and that the sensuous things subject to the will part, which are represented by the baker, were rejected-is a secret that without enlightenment cannot be comprehended, but what follows may help to throw light upon it. By sensuous things are meant those memory-knowledges and those delights which have been instilled through the five external or bodily senses into man's memory and into his desires, and which together constitute the exterior natural, from which a man is called a sensuous man. These memory-knowledges are subject to the intellectual part, but the delights are subject to the will part; the memory-knowledges also bear relation to the truths which are of the understanding, and the delights to the goods which are of the will; the former are what are represented by the butler and were retained, and the latter are what are represented by the baker and were rejected. [3] The reason why the former were retained is that for a time they could agree with intellectual things; and the reason why the latter were rejected is that they could not possibly agree. For the will part in the Lord (who is the subject here treated of in the supreme internal sense) was Divine from conception, and was the Divine good itself; but the will part that He had by birth from the mother was evil; and therefore this was to be rejected, and in its place a new one was to be procured from the Divine will part by means of the intellectual, or from the Divine good by means of the Divine truth, thus from His own power. This is the secret that is here described in the internal sense.
Verses 20-23. And it came to pass on the third day, on Pharaoh's birthday, and he made a feast to all his servants; and he lifted up the head of the prince of the butlers and the head of the prince of the bakers in the midst of his servants. And he brought back the prince of the butlers upon his butlership, and he gave the cup upon Pharaoh's palm; and he hanged the prince of the bakers; as Joseph interpreted to them. And the prince of the butlers did not remember Joseph, and he forgot him. "And it came to pass on the third day," signifies in the last; "on Pharaoh's birthday," signifies when the natural was being regenerated; "and he made a feast to all his servants," signifies initiation and conjunction with the exterior natural; "and he lifted up the head," signifies according to what was provided and foreseen; "of the prince of the butlers and the head of the prince of the bakers," signifies concerning the sensuous things subject to both parts, the intellectual part and the will part; "in the midst of his servants," signifies which were among those things that were in the exterior natural; "and he brought back the prince of the butlers upon his butlership," signifies that the sensuous things of the intellectual part were received and made subordinate; "and he gave the cup upon Pharaoh's palm," signifies instrumental to the interior natural; "and he hanged the prince of the bakers," signifies that the sensuous things of the will part were rejected; "as Joseph interpreted to them," signifies prediction from the celestial in the natural; "and the prince of the butlers did not remember Joseph," signifies that there was not as yet conjunction in every way with the celestial of the natural; "and he forgot him," signifies removal.
And it came to pass on the third day. That this signifies in the last, is evident from the signification of the "third day," as being the last of a state, for "day" is state (see n. 23, 487, 488, 493, 893, 2788, 3462, 3785, 4850), and the "third" is what is complete, thus the last (n. 1825, 2788, 4495). By the last of a state is meant when a prior state comes to an end and a new one begins. A new state begins in the man who is being regenerated, when the order is changed, as takes place when interior things obtain dominion over exterior things, and the exterior things begin to serve the interior, both as to the things of the intellect and as to those of the will. With those who are being regenerated, this is observed from the fact that something within dissuades them from allowing sensuous delights and bodily or earthly pleasures to reign, and to draw over to their side the things of the intellect to confirm them; and when this is the case the prior state is at its last, and the new state is at its first. Such is the signification of "on the third day." [2] With every man, whether being regenerated or not, there come forth changes of state, and also inversions; but in one way with those who are being regenerated, and in another way with those who are not being regenerated. With those who are not being regenerated, these changes or inversions are owing to causes in the body, and to causes in civil life. The causes in the body are the cupidities that come with the time of life and pass away with the time of life, and are also reflections on the health of the body and long life in the world; the causes in civil life are seeming outward bridlings of cupidities, chiefly in order to acquire the reputation of being wise and of loving justice and goodness, but with the end of getting honors and gain; whereas with those who are being regenerated, the changes or inversions are effected for spiritual reasons, which proceed from goodness and justice itself; and when the man begins to be affected with these, he is at the end of the prior state, and at the beginning of a new one. [3] But as few are able to know how the case herein is, it shall be illustrated by an example. He who does not suffer himself to be regenerated, loves the things of the body for the sake of the body, and for no other end, and he also loves the world for the sake of the world, rising no higher because at heart he denies all that is higher or interior. But on the other hand one who is being regenerated likewise loves the things of the body and also the things of the world, but for a higher or more interior end; for he loves the things of the body with the end of having a sound mind in a sound body, and he loves his mind and its soundness with an end still more interior-that he may relish (or be wise in) good and understand truth. Like other men he too loves the things of the world; but he loves them for the sake of the end that through the world, its wealth, possessions, and honors, he may have the means of doing what is good and true, and what is just and fair. [4] This example shows the respective qualities of those who are not being regenerated and of those who are; and that in the outward form they appear alike, but that in the internal form they are wholly unlike. And from what has been said it is also evident what are the reasons, and of what nature these are, that produce the changes and inversions of state in both these classes of persons. And it can further be seen that in the regenerate interior things have dominion over exterior things, while in the unregenerate exterior things have dominion over interior things. It is the ends in a man that have the dominion, for the ends subordinate and subject to themselves all things that are in him. His veriest life is from no other source than his end, because his end is always his love.
On Pharaoh's birthday. That this signifies when the natural was being regenerated, is evident from the signification of "being born," as being to be regenerated (of which hereafter); and from the representation of Pharaoh, as being the interior natural (see n. 5080, 5095), here the natural in general, because with the regenerate the interior and the exterior natural act as a one through their mutual correspondence. "To be born" is to be regenerated because spiritual things are meant in the internal sense, and spiritual birth is regeneration, which is also called rebirth; and therefore when "birth" is mentioned in the Word, no other birth is understood in heaven than that which is effected by "water and the spirit," that is, through faith and charity; because it is by his being born again or regenerated that man becomes man, and is wholly distinguished from the brutes; for he then becomes a son and heir of the Lord's kingdom. (That spiritual births are signified by the births which are mentioned in the Word may be seen above, n. 1145, 1255, 3860, 3868, 4070, 4668.)
And he made a feast to all his servants. That this signifies initiation and conjunction with the exterior natural, is evident from the signification of a "feast," as being initiation to conjunction (see n. 3832), and also conjunction through love, and appropriation (n. 3596); and from the signification of "servants," as being the things of the exterior natural. For when man is being regenerated lower things are subordinated and subjected to higher, or exterior things to interior, the exterior things then becoming servants, and the interior, masters. Such is the signification of "servants" in the Word (as may be seen above, n. 2541, 3019, 3020); but they become such servants as are loved by the Lord; for it is mutual love that conjoins them, and causes their service not to be perceived as such, but as compliance from the heart; for good flows in from within, and produces in it this delight. In old time feasts were held for various reasons, and by them was signified initiation into mutual love, and thus conjunction. They were also held on birthdays; and then represented the new birth, or regeneration, which is the conjunction of the interiors with the exteriors in man through love, consequently is the conjunction of heaven with the world in him; for what is worldly or natural in man is then conjoined with what is spiritual and celestial.
And he lifted up the head. That this signifies according to what is provided and foreseen, is evident from the signification of "lifting up the head," as being what is concluded from what is provided, and also from what is foreseen (of which above, n. 5124, 5155). This was provided in respect to the sensuous subject to the intellectual part, and retained as good, which is represented by the butler; and it was foreseen in respect to the sensuous subject to the will part, and rejected as evil, which is represented by the baker. For good is provided and evil is foreseen, because all good is from the Lord, and all evil is from hell, or from man's own. (That man's own is nothing but evil, may be seen above, n. 210, 215, 694, 874-876, 987, 1023, 1044, 1047, 1581, 3812, 4328.)
Of the prince of the butlers, and the head of the prince of the bakers. That this signifies concerning the sensuous things subject to both parts, the intellectual part and the will part, is evident from the representation of the butler, as being the sensuous subject to the intellectual part (see n. 5077, 5082); and from the representation of the baker, as being the sensuous subject to the will part (n. 5078, 5082).
In the midst of his servants. That this signifies that were among those things that were in the exterior natural, is evident from the signification of "in the midst," as being among them; and from the signification of "servants," as being the things in the exterior natural (of which just above, n. 5161). In the Word all things are called "servants" that are beneath and are therefore subordinate and subject to what is higher, just as those things which are of the exterior natural, or the sensuous things therein, are in respect to the interior natural; and the things of the latter also are called "servants" in respect to the rational; and consequently all things in man both in general and in particular, and equally so whether inmost or outmost, are called "servants" relatively to the Divine, for this is supreme. [2] The "servants" here, in the midst of whom Pharaoh the king executed judgment upon the butler and the baker, were the princes and grandees of the palace; and the reason why these, like other subjects of every condition, are called "servants" relatively to the king (as is also the case in every kingdom at this day) is that royalty represents the Lord as to Divine truth (see n. 2015, 2069, 3009, 3670, 4581, 4966, 5068), in respect to whom all are alike servants, whatever their condition may be; and in the Lord's kingdom or heaven they who are the greatest (that is, they who are inmost) are servants more than others, because they are in the greatest obedience, and in deeper humiliation than the rest; for these are they who are meant by the "least that shall be greatest," and by the "last that shall be first": The first shall be last, and the last shall be first (Matt. 19:30; 20:16; Mark 10:31; Luke 13:30). He that is least among you, the same shall be great (Luke 9:48); and also by the "great who should be ministers," and by the "first who should be servants": Whosoever would be great among you shall be your minister; and whosoever would be first of you, shall be servant of all (Mark 10:44; Matt. 20:26-27). [3] They are called "servants" relatively to the Divine truth which is from the Lord, and "ministers" relatively to the Divine good which is from Him. The reason why the "last who are first" are servants more fully than others is that they know, acknowledge, and perceive, that everything of life, and consequently everything of power which they have, is from the Lord and not at all from themselves; whereas they who do not perceive this, because they do not so acknowledge, are also servants, yet more in the acknowledgment of the lips than of the heart. But they who are in what is contrary call themselves "servants" relatively to the Divine, and yet desire to be masters; for they are indignant and angry if the Divine does not favor them and as it were obey them; and at last they are opposed to the Divine, and take away all power from the Divine, and attribute all things to themselves. There are very many of this character within the church, who deny the Lord, and say they acknowledge one supreme Being.
And he brought back the prince of the butlers upon his butlership. That this signifies that the sensuous things of the intellectual part were received and made subordinate, is evident from the representation of the prince of the butlers, as being in general the sensuous things subject to the intellectual part (of which above); and from the signification of "bringing back upon his butlership," as being to reduce into order under the intellectual. (That "to bring back upon a station" is to reduce into order so as to be in the last place, may be seen in n. 5125.) It is here said "upon the butlership," because the butlership and the things relating to it, such as wine, new wine, strong drink, and water, are predicated of what belongs to the understanding, as also are drinking and giving to drink (see n. 3069, 3168, 3772, 4017); hence it is plain that by "bringing back the prince of the butlers upon his butlership" is signified reducing into order the sensuous things of the intellectual part, and thus receiving them and making them subordinate. [2] These sensuous things are received and made subordinate when they minister and serve as means to interior things, both for bringing forth into act and for seeing inwardly; for man sees interior things in the sensuous things of the exterior natural almost as he sees affections in the face, and those still more interior in the eyes. Without such an interior face, or without such a plane, a man in the body cannot think at all of what is above sensuous things, for he sees what is above as one sees the affections and thoughts of another in his face, while not attending to the face itself; and as when one hears another speak, while not attending to the words, but to the sense of what is said, the very speaking of the words being the plane in which that sense is. It is similar with the exterior natural; unless this served interior things as a plane in which they see themselves as in a mirror, man could not think at all; and therefore this plane is formed first, even from infancy. But these matters are unknown, because that which comes forth interiorly in man does not come to view except by interior reflection. [3] The quality of the exterior natural is very manifest in the other life, for the faces of spirits and angels are formed from it and according to it. In the light of heaven the interiors, and especially the intentions or ends, shine forth through that face. If love to the Lord and charity toward the neighbor have formed the interiors, there is a consequent resplendence in the face, and the face itself is love and charity in form; but if the love of self and of the world, and the derivative hatred, revenge, cruelty, and the like, have formed the interiors, there is a consequent diabolical expression in the face, and the face itself is hatred, revenge, and cruelty in form. From this it is evident what the exterior natural is and what is its use, and also what it is when made subject to interior things, and what it is when interior things are made subject to it.
And he gave the cup upon Pharaoh's palm. That this signifies instrumental to the interior natural, is evident from what has been said above, (n. 5126), where similar words occur.
And he hanged the prince of the bakers. That this signifies that the sensuous things of the will part were rejected, is also evident from what has been unfolded above (n. 5156), where similar words are used.
As Joseph interpreted to them. That this signifies prediction from the celestial in the natural, is evident from the signification of "interpreting," as being to say what the dream has in it, or what is within it, and also what would happen (see n. 5093, 5105, 5107, 5141), thus to predict; and from the representation of Joseph, as being the celestial in the natural (n. 5086, 5087, 5106). How it was that the sensuous things of the intellectual part were retained, and those of the will part rejected, may be seen above (n. 5157). [2] The subject treated of in the internal sense of this chapter is the subordination of the exterior natural, which is to be made subordinate in order that it may serve the interior natural as a plane (n. 5165); for unless it is made subordinate, interior truths and goods, and consequently interior thoughts which have in them what is spiritual and celestial, have not anything in which they can be represented; for they are presented in the exterior natural as in their face, or as in a mirror; and therefore when there is no subordination the man can have no interior thought; nay, he cannot have any faith; for there is no comprehension, whether distant or eminent, and therefore no perception of such things. The only thing that can make the natural subordinate, and reduce it to correspondence, is the good in which there is innocence, which good in the Word is called "charity." Sensuous things and memory-knowledges are only the means into which this good may flow, and in which it may present itself in form, and unfold itself for every use; but without this good in them, memory-knowledges, even if the very truths of faith, are nothing but scales among filth, which fall off. [3] But how through good by means of memory-knowledges and truths of faith exterior things are reduced into order, and to correspondence with interior things, is at this day further from apprehension than it was formerly; and this for several reasons, the chief of which is that at this day there is no longer charity within the church; for it is the last time of the church, and therefore there is no affection of knowing such things. For this reason somewhat of aversion at once shows itself when anything is said that is within or above sensuous things, and consequently when anything of angelic wisdom is set forth. But as such things are in the internal sense (for the things contained in this sense are adapted to angelic wisdom), and as the Word is now being unfolded in respect to the internal sense, they must be declared, however remote they will appear from what is sensuous.
And the prince of the butlers did not remember Joseph. That this signifies that there was not as yet conjunction in every way with the celestial of the natural, is evident from the signification of "remembering Joseph," as being the reception of faith (of which above, see n. 5130), and consequently conjunction, because conjunction is effected by means of faith; here therefore "not remembering" means that there was not as yet conjunction in every way; and from the representation of the prince of the butlers, as being the sensuous of the intellectual part; and from the representation of Joseph, as being the celestial of the natural (of which above).
And he forgot him. That this signifies removal, is evident from the signification of "forgetting," when not remembering is non-conjunction, as being removal; for it is according to non-conjunction that removal takes place. That which falls into oblivion is also removed. And such also is the case with the sensuous things subject to the intellectual part, for those which are retained are not therefore conjoined, for they are not yet free from fallacies, but as fast as they are purified they are conjoined. Of this however more will be said in the following chapter, where the butler is said to have remembered Joseph.
Continuation concerning the correspondence with the Grand Man, here concerning the correspondence therewith of the interior viscera. To what provinces angelic societies belong may be known in the other life from their situation relatively to the human body, and also from their operation and influx; for they flow into and operate upon that organ or member in which they are, but their influx and operation can be perceived only by those who are in the other life, and not by man unless his interiors are opened to that extent, nor even then unless the Lord gives him a sensitive reflection joined with perception.
There are certain upright spirits who think without any meditation, and who therefore rapidly and as it were without premeditation utter whatever occurs to their thought. They have an interior perception, which does not become so visual by means of meditations and thoughts as is the case with others; for in the course of their lives they have been as it were self-instructed about the goodness of things, but not so much so about the truth of them. I have been told that such persons belong to the province of the Thymus Gland; for the thymus is a gland that is especially serviceable to infants, and during that age is soft. In such spirits likewise there remains a soft infantile quality, into which the perception of good flows, and from which perception truth shines forth in a general manner. These spirits are able to be in great turmoils without being disturbed, as is also the case with the gland in question.
In the other life there are very many methods of agitation, and also very many methods of inaugurations into circles. The purifying in the body of the blood, as well as of the serum or lymph, and also of the chyle, represents these agitations, which are effected also by various castigations; and the subsequent introducing into use of these fluids represents the inaugurations into circles. It is a very common thing in the other life for spirits, after undergoing agitation, to be let into a tranquil and delightful state, thus into the societies into which they are to be inaugurated, and to which they are to be joined. [2] That the castigation and purifying of the blood, serum, and chyle, and of the food in the stomach, correspond to such things in the spiritual world, cannot but seem strange to those who think of nothing else in natural things than what is natural, and especially to those who believe in nothing else, thus denying that there is or can be anything spiritual within natural things that acts and rules; when yet the truth is that in all and each of the things in nature and her three kingdoms there is an inward active force from the spiritual world; and unless this were so, nothing whatever in the natural world could act as cause and effect, and consequently nothing could be produced. That which is within natural things from the spiritual world is called a force implanted from the first creation; whereas it is an endeavor, on the cessation of which, action or motion ceases. Hence it is that the universal visible world is a theater representative of the spiritual world. [3] The case herein is like that of the motion of the muscles from which is action; unless there were in this motion an endeavor from man's thought and will it would cease in a moment; for it is according to laws known in the learned world that when endeavor ceases, motion ceases, and also that everything of determination is in endeavor, and that in motion there is nothing real except endeavor. It is clear that this force or endeavor in action or motion is the spiritual in the natural; for to think and will is spiritual, and to act and be moved is natural. It is true that those who do not think beyond nature do not apprehend this, and yet they cannot deny it. Nevertheless that in the will and thence in the thought, which produces, is not alike in form to the action that is produced; for the action merely represents that which the mind wills and thinks.
It is known that the food in the stomach is agitated in many ways, in order that its inner elements may be extracted, and may serve for use, that is, may pass into chyle, and then into blood; and that it is further agitated in the intestines. Such agitations are represented by the first agitations of spirits, which all take place according to their life in the world, in order that evils may be separated, and goods gathered to serve for use; and therefore it may be said of souls or spirits that shortly after death or release from the body, they come first as it were into the region of the stomach, and are there agitated and purified. They in whom evils have obtained the ascendancy, after being agitated with no good result, are conveyed through the stomach into the intestines, even to the last, which are the colon and rectum, and thence are cast forth into the privy, that is, into hell. But they in whom goods have had the ascendancy, after some agitations and purifications become chyle, and pass into the blood, some by a longer and some by a shorter way, some being agitated severely, some gently, and some scarcely at all. These last are represented in the food juices which are at once imbibed by the veins and carried into the circulation, even into the brain; and so on.
For when a man dies and enters the other life, his life is circumstanced like food, which is softly taken hold of by the lips and is then passed through the mouth, fauces, and esophagus, into the stomach, and this according to the nature that has been contracted in the life of the body by means of various activities. At first most spirits are treated gently, being kept in the company of angels and good spirits, which is represented by the food being first touched softly by the lips, and then tasted by the tongue to discover its quality. Food that is soft, and in which there is what is sweet, oily, and spirituous, is at once absorbed by the veins, and carried into the circulation; but food that is hard, and in which there is what is bitter, noisome, and but little nutritious, is mastered with more difficulty, being let down through the esophagus into the stomach, where it is churned in various ways and windings; and food that is still harder, more noisome, and innutritious, is thrust down into the intestines, and at last into the rectum, where first is hell; and finally it is cast out, and becomes excrement. It is similar with the life of man after death. He is at first kept in externals, and because in these he had led a civil and moral life, he is with angels and upright spirits; but after external things are taken away from him it becomes plain of what quality he had been inwardly in respect to his thoughts and affections, and finally in respect to his ends, his life remaining according to these last.
So long as spirits are in the state in which they are like food in the stomach, so long they are not in the Grand Man, but are being introduced into it; but when they are representatively in the blood, they are then in the Grand Man.
They who have been very solicitous about the future, and especially they who have therefore become grasping and avaricious, appear in the region where the stomach is. Many have appeared to me there. The sphere of their life may be compared to a sickening smell which is exhaled from the stomach, and also to the heaviness from indigestion. They who have been of this character stay long in this region, because solicitude about the future, when confirmed by act, greatly dulls and retards the influx of spiritual life; for they attribute to themselves that which is of the Divine Providence; and they who do this obstruct the influx, and take away from themselves the life of good and truth.
As solicitude about things to come is what produces anxieties in man, and as such spirits appear in the region of the stomach, therefore anxieties affect the stomach more than the other viscera. It has also been given me to perceive how these anxieties are increased and diminished by the presence and removal of the spirits referred to. Some anxieties were perceived interiorly, some more exteriorly, some more above, and some more below, according to the difference of such solicitude as to origin, derivation, and direction. It is for this reason also that when such anxieties take possession of the mind, the region about the stomach is constricted, and at times pain is felt there, and the anxieties also seem to rise up from there; and hence also it is that when man is no longer solicitous about the future, or when everything turns out well for him so that he no longer is fearful of any misfortune, the region about the stomach is relieved and expands, and he feels delight.
I once observed an anxious feeling in the lower part of the stomach, from which it was evident to me that such spirits were present. I spoke with them, and said that they should go away, because their sphere induced anxiety and did not agree with the spheres of the spirits who were with me. I then discoursed with them about spheres, saying that there are very many spiritual spheres about man, and that men do not know nor desire to know that such is the case, because they deny all that which is called spiritual, and some whatever is not seen and touched; thus that certain spheres from the spiritual world encompass man, agreeing with his life, and that by means of them man is in company with spirits of similar affection, and that many things take place thereby which the man who attributes all things to nature either denies or ascribes to a more occult nature-as for example that which is ascribed to fortune; for by their experience some persons are fully persuaded that something called fortune is secretly at work, but they know not what is the source of it. That this hidden something is from a spiritual sphere, and is the ultimate of Providence, will of the Lord's Divine mercy be shown elsewhere, from what has been attested by experience.
There are genii and spirits who induce upon the head a kind of suction or drawing, in such a way as to cause pain in the part affected. I noticed a distinct feeling of suction, as if a membrane were being very sensibly sucked up. I doubt whether others could have borne this on account of the pain; but having become accustomed to it, I have at last often borne it without pain. The chief place of the suction was on the top of the head; and from there it spread toward the region of the left ear, and also toward the region of the left eye. That which spread toward the eye was from spirits, and that which spread toward the ear was from genii. Both of these belong to the province of the receptacle and ducts of the chyle, whither also the chyle is drawn from all quarters, although at the same time it is driven there. There were also others, who acted within the head in almost the same way, but not with so great a force of suction. It was said that these are they to whom the subtle chyle corresponds, which is brought toward the brain and there mingled with new animal spirit, in order that it may be sent down toward the heart. They who acted outwardly were first seen by me on the front side, a little to the left, and afterward in a higher position there; so that their region was observed to be from the plane of the septum of the nose rising toward the plane of the left ear. [2] They who constitute this province are of two kinds, some being quite modest, while others are wanton. The modest are they who have desired to know men's thoughts for the purpose of alluring and binding them to themselves (for one who knows another's thoughts, knows also his secret and inner things, and this effects conjunction), the end being social interaction and friendship. These desire to know only what is good in men, exploring this and putting a good interpretation on everything else. But the wanton desire and endeavor in many ways to find out the thoughts of others, with a view either of making capital of them or of doing harm; and because they are in such a desire and endeavor, they keep the person's mind fixed on the thing they desire to know, never giving way, yielding an affectionate assent, and thus drawing out even the secret thoughts. In the other life they act in a similar manner in the societies there, and still more artfully; for there they do not allow the other to wander from his idea, which they also kindle into activity, and thus lure it forth. By this means they afterward hold the others as it were in bonds, and under their control, being privy to their evils. But these spirits are among the wandering spirits, and are often chastised.
From the circles above referred to it may also somewhat be known to what province in the Grand Man, and correspondently in the body, spirits and angels belong. The circles of those who belong to the province of the Lymphatics are slight and rapid, like gently flowing water, so that scarcely any circling can be perceived. They who belong to the lymphatics are afterward conveyed into places which they said have reference to the Mesentery, and where I was told that there are as it were labyrinths, and that they are afterward taken away to various places in the Grand Man to serve for use, as is done with the chyle in the body.
There are circles into which recent spirits have to be inaugurated in order that they may be able to be in the companionship of others, and both speak and think together with them. In the other life there must be a concord and unanimity of all, in order that they may be a one; just as is the case with each and all things in man, which though everywhere various, yet by being of one accord make a one. It is similar in the Grand Man; and to this end the thought and speech of one must be in accord with those of others. It is a fundamental necessity that the thought and speech should accord together in every individual in a society; otherwise a discordance like a disagreeable grating noise is perceived, which strikes harshly on the minds of the others. Moreover, everything discordant tends to disunite, and is impure, and must be rejected. This impurity arising from discord is represented by the impurity with and in the blood, from which it needs to be cleansed. This cleansing is effected by means of agitations, which are nothing else than temptations of various kinds; and afterward by means of introduction into circles. The first introduction into circles takes place in order that the spirits may be accommodated together; the second is in order that the thought and speech may be in accord; the third is that the spirits may agree together as to thoughts and affections; and the fourth is that they may agree in truths and goods.
It has been granted me to observe the circles of those who belong to the province of the Liver, and this for the space of an hour. The circles were gentle, flowing about variously in accordance with the working of this viscus, and they affected me with much delight. Their working is diverse, but is usually orbicular. That their working is diverse is represented also in the functions of the liver, which are diverse; for the liver draws in blood and separates it, pouring the better part into the veins, sending away that of a middle quality into the hepatic duct, and leaving the viler part for the gall bladder. This is the case in adults; but in embryos the liver receives the blood from the womb of the mother, and purifies it, insinuating the purer part into the veins, that it may flow into the heart by a shorter way, thus acting as a guard before the heart.
They who belong to the Pancreas act by a sharper mode, and as it were in a sawing manner, and with a buzzing sound like that of sawing, which comes audibly to the ears of spirits, but not to those of man unless he is in the spirit while in the body. Their region is between the region of the spleen and that of the liver, more to the left. They who are in the province of the Spleen are almost directly over the head; but their working falls on the organ in question.
There are spirits who relate to the Pancreatic, Hepatic, and Cystic Ducts, and consequently to the biles in them, which the intestines cast out. These spirits are of different kinds, but act in consort according to the state of those to whom the working is directed. They present themselves chiefly at chastisements and punishments, which they desire to direct. The worst of them are so stubborn that they are not willing to desist unless deterred by fears and threats; for they dread sufferings, and then promise anything. They are those who in the life of the body have clung tenaciously to their opinions, not so much from evil of life as from a natural depravity. When they are in their natural state they think nothing; to think nothing is to think obscurely of many things together, and not distinctly of anything. Their delight is to chastise, and in this way to do good; nor do they abstain from things unclean.
They who constitute the province of the Gall bladder are at the back. They are those who in the life of the body have despised what is upright, and in a certain way what is pious; and also those who have brought these things into disrepute.
A certain spirit came to me, inquiring whether I knew where he might stay; and when, thinking him well disposed, I told him that possibly he might stay here, there came agitating spirits of this province who tormented him miserably. I was sorry for this, and in vain desired to prevent it. I then noticed that I was in the province of the gall-bladder. The agitating spirits were of those who despise what is upright and pious. It was granted me to observe one kind of agitation there, that consists in forcing one to speak faster than he can think. This they effected by abstracting the speech from the thought, and by then forcing the spirit to follow their speech, which it is painful to do. By means of such an agitation the slow are inaugurated into a quicker thinking and speaking.
There are some in the world who act by artifices and lies, whence come evils. Their quality was shown me, and also the manner in which they act, how they employ the harmless as instruments of persuading others, and also how they induce on them the person of having said so and so, when yet they have said nothing of the kind. In a word, they use evil means to arrive at their end, whatever it may be, even such means as deceits, lies, and artifices. Such spirits have reference to the sores called Spurious Tubercles, which usually grow on the pleura and other membranes; and wherever these sores take firm hold they spread their poison widely, until at last they bring decay upon the whole membrane. [2] Such spirits are severely punished; but their punishment is different from that of others, being effected by means of whirlings; for they are whirled round from left to right, like an orbit which at first is a plane, but which in whirling round swells out. Afterward the swelling seems to be pressed in and to grow hollow, whereupon the speed is increased; and wonderful to say this is according to the form and in imitation of such swellings or abscesses. It was observed that while being whirled they tried to draw others, for the most part the guiltless, into their whirl, and thus into destruction; thus that they did not care whom they drew into perdition, so long as these seemed to themselves to perish. [3] It was also observed that they have a most intense sight, seeing as it were instantly and thereby seizing on as means whatever is favorable; thus that they are sharper than others. They may also be called deadly ulcers, wherever in the chamber of the breast these may be, whether in the pleura, in the pericardium, in the mediastinum, or in the lungs. It was shown that after punishment such spirits are rejected to the back into the deep, and that they lie there with the face and belly downward, having but little human life, and being thereby deprived of their sharp-sightedness, which had been that of a ferine life. Their hell is in a deep place under the right foot, somewhat in front.
There came some spirits in front; and before their coming I noticed a sphere from evil spirits, from which I supposed that evil spirits were approaching; but they were their enemies, as I learned from the aggressive and hostile feeling which they inspired against them. When they arrived they placed themselves above my head, and spoke with me, saying that they were men. I answered that they were not men endowed with a body such as men in the world have, who are wont to call themselves men from the form of the body; but that nevertheless they are men, because the spirit of the man is truly the man. To this I perceived no dissent, for they confirmed it. They said further that they were men who are unlike; and because it seemed impossible to me that there could be a society in the other life of those who are unlike, I talked with them about it, and said that if a common cause impelled them to unity, they nevertheless could be associated, because they would thus all have one end. They said that their quality was such that each one speaks differently from the others, and yet they all think alike. This they also illustrated by examples, whereby it appeared that the perception of all was one, but that their speech was diverse. [2] They then applied themselves to my left ear and said that they were good spirits, and it was their custom so to speak. It was said of them that they come in a body, and that no one knows where they come from. I perceived the sphere of evil spirits to be exceedingly hostile to them; for evil spirits are the subjects whom they agitate. Their society, which is a wandering one, was represented by a man and a woman in a chamber, clothed with a garment that was turned into a robe of an azure color. [3] It was perceived that they have reference to the Isthmus in the brain, which is between the cerebrum and the cerebellum, through which fibers pass, and thence spread in various directions, and in every direction operate diversely in the outward things; also that they have reference to the Ganglia in the body, into which a nerve flows, and from there is divided into a number of fibers, some of which run one way and some another, their action being dissimilar in ultimates, and yet is from one beginning; thus being in ultimates dissimilar in appearance, yet similar in end. Moreover, it is known that one force acting in the extremities can have a manifold variation, and this according to the form there. Ends also are represented by the beginnings, such as they are in the brain, from which are the fibers; the thoughts from these ends are represented by the fibers from those beginnings; and the actions thence resulting by the nerves which are composed of fibers.
A continuation about the correspondence with the Grand Man will be found at the end of the following chapter. 5190-1
The Contents. In the internal sense of this chapter the subject treated of is the second state of the celestial of the spiritual, which is "Joseph," in its elevation above what is of the natural or external man, and so above all the memory-knowledges therein, which are "Egypt."
"Pharaoh" is the natural in general, which was now at rest, and had left all things to the celestial of the spiritual which is "Joseph." The "seven years of abundance of produce in the land of Egypt" are the memory-knowledges to which good from the celestial of the spiritual can be applied; the "seven years of famine" are the following states, when there is nothing good in the memory-knowledges except what is from the Divine celestial of the spiritual which is from the Lord's Divine Human. These subjects are treated of in detail in what follows.
The Internal Sense. Verses 1-4. And it came to pass from the end of two years of days and Pharaoh dreamed, and behold he stood by the river. And behold out of the river there came up seven kine, beautiful in look and fat in flesh; and they fed in the sedge. And behold seven other kine came up after them out of the river, evil in look and thin in flesh; and stood by the kine upon the bank of the river. And the kine evil in look and thin in flesh did eat up the seven kine beautiful in look and fat. And Pharaoh awoke. "And it came to pass from the end of two years of days," signifies after a state of conjunction; "and Pharaoh dreamed," signifies what was provided in regard to the natural; "and behold he stood by the river," signifies from boundary to boundary; "and behold out of the river," signifies that in the boundary; "there came up seven kine," signifies were truths of the natural; "beautiful in look," signifies that were of faith; "and fat in flesh," signifies that were of charity; "and they fed in the sedge," signifies instruction; "and behold seven other kine came up after them out of the river," signifies falsities that were of the natural also in the boundary; "evil in look," signifies that were not of faith; "and thin in flesh," signifies nor of charity; "and stood by the kine upon the bank of the river," signifies that they were in the boundaries where truths were; "and the kine evil in look and thin in flesh did eat up," signifies that the falsities which were not of faith nor of charity banished; "the seven kine beautiful in look and fat," signifies the truths of the natural that were of faith and of charity; "and Pharaoh awoke," signifies a state of enlightenment.
And it came to pass from the end of two years of days. That this signifies after a state of conjunction of the sensuous things of the exterior natural with things of the interior natural, which has been treated of in the preceding chapter, is evident from the signification of "two years of days," or of the time of two years, as being states of conjunction; for "two" signifies conjunction (see n. 1686, 3519), and "years," as also "days," signify states. (That "years" have this signification can also be seen above, n. 487, 488, 493, 893; and also "days," n. 23, 487, 488, 493, 2788, 3462, 3785, 4850.) That "two" signifies conjunction is because all things in general and in particular in the spiritual world, and consequently in the natural world, have reference to two things, namely, good and truth-to good as what acts and flows in, and to truth as what suffers and receives; and because they have reference to these two, and nothing is produced unless the two make a one by a certain image of marriage, therefore conjunction is signified by "two." [2] Such an image of marriage is in all and each of the things of nature and its three kingdoms, and without it nothing whatever comes forth; for in order that anything may come forth in nature, there must be heat and light-heat in the natural world corresponding to the good of love in the spiritual world, and light corresponding to the truth of faith. These two, heat and light, must act as a one if anything is to be produced; and if they do not act as a one, as in winter time, nothing at all is produced. That this is also true spiritually, is very plain in the case of man. Man has two faculties, the will and the understanding, the will being formed to receive spiritual heat, that is, the good of love and of charity, and the understanding to receive spiritual light, that is, the truth of faith. Unless these two make a one in man nothing is produced; for the good of love without the truth of faith does not determine or qualify anything, and the truth of faith without the good of love does not effect anything; and therefore in order that the heavenly marriage may be in a man, or that he may be in the heavenly marriage, these two must make a one in him. For this reason the ancients compared to marriages one and all of the things in the world, and also in man (n. 54, 55, 568, 718, 747, 917, 1432, 2173, 2516, 2731, 2739, 2758, 3132, 4434, 4823, 5138). From this it is evident why "two" signifies conjunction.
And Pharaoh dreamed. That this signifies what was provided in regard to the natural, is evident from the representation of Pharaoh, as being the natural (see n. 5079, 5080, 5095, 5160); and from the signification of "dreaming," as being a prediction of things to come, thus in the supreme sense foresight (n. 3698, 4682, 5091, 5092, 5104); and because it is foresight, or what is foreseen, it is also providence or what is provided, as the one does not exist without the other. For providence has regard to the state in its successions to eternity, which cannot be provided for unless foreseen. To make provision for what is present, and not at the same time to foresee what is to come, and so not to make provision for the future during the present, would be without end, without order, and consequently without wisdom and intelligence, thus not from the Divine. Providence is predicated of good, and foresight of what is not good (n. 5155). Foresight cannot be predicated of good, because good is in the Divine, and comes into existence from the Divine Itself and according to it; but it can be predicated of what is not good and what is evil; for this comes into existence outside of the Divine, and is from others who are contrary to the Divine. Thus as providence is said of good, it is said also of the conjunction of the natural with the celestial of the spiritual, which conjunction is treated of in this chapter; and therefore by "dreaming" is here signified what is provided.
And behold he stood by the river. That this signifies from boundary to boundary, is evident from the signification of a "river," here the river of Egypt or the Nile, as being a boundary. A "river" signifies a boundary because the great rivers-the Euphrates, the Jordan, and the Nile-and withal the sea, were the farthest boundaries of the land of Canaan; and as the land of Canaan itself represented the Lord's kingdom, and hence all the places in it represented various things in this kingdom, the rivers consequently represented the farthest limits or boundaries of it (see n. 1866, 4116, 4240). The Nile, or river of Egypt, represented the sensuous things subject to the intellectual part, thus the memory-knowledges derived from them; for these are the ultimates of the spiritual things of the Lord's kingdom. That from boundary to boundary is signified here, is because it is said of Pharaoh that he "stood by the river;" for by Pharaoh is represented the natural in general (n. 5160). To view anything from what is interior down to the ultimate is represented by standing beside the ultimate, as is the case in the spiritual world; and because there is then a view from boundary to boundary, therefore in the internal sense this is what is signified by these words.
And behold out of the river. That this signifies that in the boundary, is evident from the signification of a "river," as being a boundary (as shown just above, see n. 5196). That "out of the river" denotes in the boundary is because they there appeared.
There came up seven kine. That this signifies were truths of the natural, is evident from the signification of "kine," as being truths of the natural (of which presently). That there were seven, is because "seven" signifies what is holy (see n. 395, 433, 716), and hence this number adds holiness to the subject (see n. 881). Moreover, the subject here treated of is holy, for it is the further rebirth of the natural by its conjunction with the celestial of the spiritual. That "kine" or "heifers" signify truths of the natural may be seen from the fact that "oxen" and "bullocks" signify goods of the natural (n. 2180, 2566, 2781, 2830); for wherever in the Word the male signifies good, the female signifies truth; and on the other hand where the male signifies truth, the female signifies good. Hence it is that a "cow" signifies the truth of the natural, for an "ox" signifies its good. [2] (That all beasts whatever mentioned in the Word signify affections-evil and useless beasts evil affections, but gentle and useful ones good affections-may be seen above, n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 1823, 2179, 2180, 3218, 3519.) The cause of this signification is from representatives in the world of spirits; for when those in heaven are speaking about affections, in the world of spirits are represented beasts corresponding to that kind of affections. This has often been given me to see, and I have sometimes wondered why it was; but I perceived that the lives of beasts are nothing but affections, for they follow their affection from instinct without reason, and so are carried along each to its own use. To these affections without reason no other bodily forms are suitable than such as those in which beasts appear upon the earth. Hence it is that when there is discourse about affections only, ultimate forms of these affections appear that are similar to the bodily forms of such beasts; for these affections cannot be clothed with any other forms than those which correspond to them. I have also seen strange beasts which exist nowhere in the world, and which were the forms of unknown and of mixed affections. [3] This then is the reason why in the Word by "beasts" are signified affections; but what affections are signified appears only from the internal sense. That by "oxen" is signified the good of the natural may be seen in the passages cited above, and that by "kine" are signified truths of the natural may be seen from the passages in which they are mentioned (as in Isaiah 11:7; Hosea 4:16; Amos 4:1); and also from the water of separation wherewith the sons of Israel were to be made clean, which was prepared from a red cow burned to ashes outside the camp, and with which cedar wood, hyssop, and double-dyed scarlet were mingled (Num. 19:2-11). When the meaning of this proceeding is disclosed by means of the internal sense, it is seen that by a "red cow" is signified truth of the natural that was unclean, and was made clean by the burning and also by means of such things as are signified by "cedar wood," "hyssop," and "double-dyed scarlet;" the "water" therefrom representing the means of purification.
Beautiful in look. That this signifies that were of faith, is evident from the signification of "beauty" and of "look." Spiritual beauty is the affection of interior truth, and spiritual look is faith; hence by "beautiful in look" is signified the affection of the truth of faith (see n. 553, 3080, 3821, 4985). That spiritual beauty is the affection of interior truth, is because truth is the form of good. Good itself which is from the Divine in heaven is that from which angels have life; but the form of their life is given by means of the truths which are from this good. And yet beauty is not produced by the truth of faith, but by the affection itself within the truths of faith, which is from good. Beauty that is from the truth of faith alone is like that of a painted or sculptured face; but beauty from the affection of truth, which is from good, is like that of a living face animated by heavenly love; for such as is the love or affection that beams from the form of the face, such is the beauty. From this it is that the angels appear in ineffable beauty; from their faces beams forth the good of love through the truth of faith, which not only appear before the sight, but are also perceived from the spheres coming from them. The reason why they have beauty from this is that the universal heaven is a Grand Man, and corresponds to all things in man both in general and in particular; and therefore the man who is in the good of love, and hence in the truth of faith, is in the form of heaven, and consequently is in the beauty in which heaven is, where the Divine from the Lord is all in all. It is for this reason also that they who are in hell, being against good and truth, are horribly ugly; and that in the light of heaven they appear not as men, but as monsters. The reason why spiritual looking is faith, is that in the internal sense "to look" and "to see" are to understand, and in a still more interior sense are to have faith (see n. 897, 2150, 2325, 2807, 3863, 3869, 4403-4421).
And fat in flesh. That this signifies that were of charity, is evident from the signification of "fat," or "fatness," as being what is celestial and as being predicated of the good which is of love and charity (see n. 353); and from the signification of "flesh," as being the will vivified by good from the Lord (n. 148, 149, 780, 999, 3812, 3813), thus also the good which is of love and charity. From this it follows that by "fat in flesh" is signified that were of charity, because by "beautiful in look" is signified that were of faith. In this way the truths of the natural, signified by "kine," are described by their form and by their essence-their form consisting of the things of faith, and their essence of those of charity. That this is so does not appear from the literal sense.
5190-1 End of Volume 4 of the original Latin work. Genesis 41 1. And it came to pass from the end of two years of days and Pharaoh dreamed, and behold he stood by the river. 2. And behold out of the river there came up seven kine, beautiful in look and fat in flesh; and they fed in the sedge. 3. And behold seven other kine came up after them out of the river, evil in look and thin in flesh; and stood by the kine upon the bank of the river. 4. And the kine evil in look and thin in flesh did eat up the seven kine beautiful in look and fat. And Pharaoh awoke. 5. And he slept and dreamed a second time, and behold seven ears of corn came up upon one stalk, fat and good. 6. And behold seven ears thin and parched with the east wind sprung up after them. 7. And the thin ears swallowed up the seven fat and full ears. And Pharaoh awoke, and behold it was a dream. 8. And it came to pass in the morning that his spirit was troubled; and he sent and called all the magicians of Egypt, and all the wise men thereof; and Pharaoh told them his dream; and no one interpreted these things to Pharaoh. 9. And spoke the prince of the butlers unto Pharaoh, saying, I do remember my sins this day. 10. Pharaoh was wroth upon his servants, and put me in custody in the house of the prince of the guards, me and the prince of the bakers: 11. And we dreamed a dream in one night, I and he; we dreamed each one according to the interpretation of his dream. 12. And there was with us there a Hebrew boy, servant to the prince of the guards; and we told him, and he interpreted to us our dreams; to each according to his dream he did interpret. 13. And it came to pass, as he interpreted to us, so it was; me he brought back upon my station, and him he hanged. 14. And Pharaoh sent and called Joseph, and they brought him hastily out of the pit; and he shaved, and changed his garments, and came unto Pharaoh. 15. And Pharaoh said unto Joseph, I have dreamed a dream, and no one interpreteth it; and I have heard upon thee, saying, thou hearest a dream to interpret it. 16. And Joseph answered Pharaoh, saying, Not unto me; God shall answer peace to Pharaoh. 17. And Pharaoh spoke unto Joseph, In my dream behold I stood beside the bank of the river: 18. And behold out of the river there came up seven kine, fat in flesh and beautiful in form, and they fed in the sedge: 19. And behold seven other kine came up after them, thin and evil in form exceedingly, and lean in flesh, such as I have never seen in all the land of Egypt for badness: 20. And the lean and evil kine did eat up the first seven fat kine; 21. And they came to their inwards and it was not known that they had come to their inwards; and their look was bad as in the beginning. And I awoke. 22. And I saw in my dream, and behold seven ears came up upon one stalk, full and good; 23. And behold seven ears, withered, thin, and parched with the east wind, sprung up after them; 24. And the thin ears swallowed up the seven good ears; and I told it unto the magicians; and no one telleth it to me. 25. And Joseph said unto Pharaoh, The dream of Pharaoh is one; what God is about to do He hath shown to Pharaoh. 26. The seven good kine are seven years, and the seven good ears are seven years: the dream is one. 27. And the seven thin and evil kine that came up after them are seven years, and the seven empty ears parched with the east wind shall be seven years of famine. 28. This is the word that I spoke unto Pharaoh; what God doeth He hath caused Pharaoh to see. 29. Behold there come seven years of great abundance of produce in all the land of Egypt; 30. And there shall arise after them seven years of famine; and all the abundance of produce shall be forgotten in the land of Egypt; and the famine shall consume the land; 31. And the abundance of produce shall not be known in the land by reason of that famine after it, for it shall be very grievous. 32. And for that the dream was doubled unto Pharaoh twice, it is because the word is established by God, and God is hastening to do it. 33. And now let Pharaoh see a man intelligent and wise, and set him over the land of Egypt. 34. Let Pharaoh do this, and let him appoint governors over the land, and take the fifth of the land of Egypt in the seven years of abundance of produce. 35. And let them gather all the food of those good years that come, and heap up corn under the hand of Pharaoh for food in the cities, and let them guard it. 36. And the food shall be for a store to the land against the seven years of famine that shall be in the land of Egypt; and the land shall not be cut off in the famine. 37. And the word was good in the eyes of Pharaoh, and in the eyes of all his servants. 38. And Pharaoh said unto his servants, Shall we find such a one as this, a man in whom is the spirit of God? 39. And Pharaoh said unto Joseph, Forasmuch as God has caused thee to know all this, there is no one so intelligent and wise as thou. 40. Thou shalt be over my house, and upon thy mouth shall all my people kiss; only in the throne will I be greater than thou. 41. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. 42. And Pharaoh took off his ring from upon his hand, and put it upon Joseph's hand, and clothed him in garments of fine linen, and put a necklace of gold upon his neck; 43. And he made him ride in the second chariot that he had; and they cried before him, Abrech; and he set him over all the land of Egypt. 44. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt. 45. And Pharaoh called Joseph's name Zaphenath-paneah; and he gave him Asenath the daughter of Potiphera priest of On for a woman; and Joseph went out over the land of Egypt. 46. And Joseph was a son of thirty years when he stood before Pharaoh king of Egypt. And Joseph went out from before Pharaoh, and passed over into all the land of Egypt. 47. And the earth made gatherings in the seven years of abundance of produce. 48. And he gathered together all the food of the seven years that were in the land of Egypt, and put the food in the cities; the food of the field of the city, that which was round about it, put he in the midst thereof. 49. And Joseph heaped up corn as the sand of the sea, exceeding much, until he ceased to number, because it was without number. 50. And to Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potiphera priest of On bare to him. 51. And Joseph called the name of the firstborn Manasseh; For God hath made me forget all my toil, and all my father's house. 52. And the name of the second called he Ephraim; For God hath made me fruitful in the land of my affliction. 53. And the seven years of abundance of produce that was in the land of Egypt, were ended. 54. And the seven years of famine began to come, as Joseph had said; and there was famine in all the lands; and in all the land of Egypt there was bread. 55. And all the land of Egypt was famished, and the people cried unto Pharaoh for bread; and Pharaoh said to all Egypt, Go unto Joseph; what he saith to you, do. 56. And the famine was over all the faces of the land; and Joseph opened all the storehouses, and sold to Egypt; and the famine was strengthened in the land of Egypt. 57. And all the earth came into Egypt to buy, to Joseph; because the famine was strengthened in all the earth.