And he made supplication unto Jehovah, signifies intercession, as above (n. 7698).
And Jehovah turned an exceeding strong sea wind. That this signifies the cessation of the Divine influx through heaven, is evident from the signification of a "sea" or west "wind," as being the cessation of Divine influx through heaven; for by the "east wind" was signified a means of destruction, by reason of the Divine influx through heaven (see n. 7643, 7679); and therefore by "a wind of the sea," or a west wind, which is opposite to the east wind, is signified the cessation of this influx.
And took up the locust. That this signifies the end of this state, is evident from the signification of "the locust," as being falsity in the extremes (see n. 7643). The taking away of the state of this falsity, thus the end of this state, is signified by "taking up the locust," in like manner as before in regard to the hail (n. 7597, 7610).
And cast it into the sea Suph. That this signifies into hell, is evident from the signification of "the sea Suph," as being hell (of which in what follows, where, of the Lord's Divine mercy, the passage of the sons of Israel through that sea, and the destruction of the Egyptians therein, is to be treated of). By being cast into hell is not meant that the falsity was taken away from the infesters, and cast elsewhere; but that it remained with them, and that by means of it they were conjoined with the hells, where such things are. For in the other life, by every state of evil and falsity into which they enter, the evil are conjoined with the hells, where are all things that belong to such a state. Thus conjunction is effected successively with many hells before they are fully devastated, but of this more will be told from experience elsewhere.
There was not left one locust in all the border of Egypt. That this signifies that these falsities in the extremes appeared no more, is evident from the signification of the "locust," as being falsity in the extremes; and because it denotes falsity in the extremes (n. 7643), it is said "in all the border of Egypt," for "the border" denotes that which is outermost, or extreme, and "Egypt" denotes the natural; that by "there was not left a locust" is signified that it did not appear, is manifest; the like is said of the hail (n. 7611).
And Jehovah made firm Pharaoh's heart. That this signifies that the infesters were determined, is evident from the signification of "making firm the heart," as being to be determined (see n. 7272, 7300, 7305). (That by its being said that "Jehovah made firm Pharaoh's heart," in the internal sense is signified that Pharaoh made firm his own heart, see n. 7632; and that the evil which in the Word is attributed to Jehovah is from man, n. 2446, 6071, 6991, 6997, 7533.)
And he did not let go the sons of Israel. That this signifies that they did not leave those of the spiritual church, is evident from the signification of "to let go," as being to leave; and from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 7474, 7515, 7617).
Verses 21-23. And Jehovah said unto Moses, Stretch out thy hand toward heaven, and there shall be thick darkness upon the land of Egypt, and one shall grope in the thick darkness. And Moses stretched out his hand toward heaven; and there was dense thick darkness in the whole land of Egypt three days. They saw not a man his brother, and there rose not up anyone from what was under him for three days; and all the sons of Israel had light in their dwellings. "And Jehovah said unto Moses," signifies instruction; "Stretch out thy hand toward heaven," signifies the rule of the power of truth Divine in heaven; "and there shall be thick darkness upon the land of Egypt," signifies a complete privation of truth and good; "and one shall grope in the thick darkness," signifies the density of the falsity from evil; "and Moses stretched out his hand toward heaven," signifies the rule of truth Divine in heaven; "and there was dense thick darkness in all the land of Egypt," signifies the complete privation of truth and good; "for three days," signifies a full state; "they saw not a man his brother," signifies that they did not perceive the truth of any good; "and there rose not up anyone from what was under him," signifies that there was no elevation of mind; "for three days," signifies a full state; "and all the sons of Israel had light in their dwellings," signifies that those who were of the spiritual church had enlightenment everywhere in their minds.
And Jehovah said unto Moses, signifies instruction (as before, n. 7672).
Stretch out thy hand toward heaven. That this signifies the rule of the power of truth Divine in heaven, is evident from the signification of "stretching out the hand," as being the rule of power (of which above, n. 7673); from the representation of Moses, who was to stretch out his hand, as being truth Divine (see n. 6723, 6752, 7010, 7014, 7382); and from the signification of "heaven," as being the angelic heaven. How it is that the rule of the power of truth Divine in heaven should produce a new state among the infesters, which is signified by the "thick darkness," is evident from what was shown above (n. 7643, 7679), namely, that the Lord is continually setting heaven in order, and endowing those who are there, and those who newly arrive, with celestial and spiritual good. The effect of this setting in order is that the evil are gradually devastated; for this good flows in with a nearer presence to the evil who are in the opposite (for the Divine influx continues on even into the opposites, and in this way holds the hells together in connection and in bonds), and because the evil turn all good into evil, and therefore turn into greater evil the good which flows in more presently; and insofar as they do this, so far they resist the truth and good more strongly, that is, they infest more grievously. Hence it is that there are degrees of devastation, until finally they are cast down into hell, which is the last of the degrees of vastation. From all this it is evident that nothing but good proceeds from the Lord, and that He does not vastate the evil, still less cast them into hell, but that they themselves do this.
And there shall be thick darkness over the land of Egypt. That this signifies a complete privation of truth and good, is evident from the signification of "thick darkness," as being a complete privation of truth and good. In various places in the Word mention is made of "darkness" and also at the same time of "thick darkness," and then "darkness" is predicated of falsity, and "thick darkness" of evil together with it. But the word by which "thick darkness" is expressed in this verse means the densest darkness, by which in the internal sense are signified such falsities as spring from evil. Such falsities arise with those who have been of the church, and have lived a life of evil contrary to the precepts of faith which they have known. The evil from which these falsities spring, is against the church, against heaven, and against the Lord, thus is diametrically against good and truth. This state is now described by "thick darkness." [2] That in the Word both "darkness" and "thick darkness" are mentioned together, and that "darkness" then denotes the privation of truth, and thick darkness the privation of both truth and good, can he seen from the following passages. In Isaiah: Judgment is far from us, and righteousness overtaketh us not; we await the light, but behold darkness; and brightnesses, but we walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noonday as in the twilight; among the living we are as the dead (Isa. 59:9-10); "judgment is far from us," and "righteousness overtaketh us not," denotes that there is neither truth nor good; (that "judgment" is predicated of truth, and "righteousness" of good, see n. 2235, 3997); "to await the light" denotes to await truth; and "to await brightnesses" denotes to await the good of truth, for the brightness of light is from good. That "darkness" is here opposed to "light" and "judgment," thus to truth; and that "thick darkness" is opposed to "brightness" and "righteousness," thus to good, is evident; and therefore "darkness" denotes the privation of truth, and "thick darkness," the privation of both truth and good. In Amos: Is not the day of Jehovah darkness, and not light? and thick darkness and no brightness in it? (Amos 5:20); where the meaning is similar. The day of Jehovah cometh, a day of darkness and thick darkness, a day of cloud and obscurity (Joel 2:1-2). The day of Jehovah is a day of wasting and devastation, a day of darkness and of thick darkness (Zeph. 1:15); where "darkness" denotes the privation of truth; and "thick darkness," the privation of truth and good; if "thick darkness" signified nothing more than "darkness," it would be an empty repetition, which would be far from the Holy Word. [3] It is common in the Word to find two expressions of one thing, one of which relates to truth, or to falsity; and the other to good, or to evil. So in Isaiah: He shall look unto the earth, and behold distress and darkness, dimmed with distress, and driven in thick darkness (Isa. 8:22). [4] "Darkness" also signifies ignorance of truth, such as there is with the Gentiles; and "thick darkness," ignorance of good; in Isaiah: In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isa. 29:18). If thou satisfy the afflicted soul, thy light shall rise up in the darkness, and thy thick darkness shall be as the noon day (Isa. 58:10); (that "darkness" denotes falsities, see n. 7688).
And one shall grope in thick darkness. That this signifies the density of falsity from evil, is evident from the signification of "groping in thick darkness," as being that falsities from evil are so dense that nothing of truth and good can be known, but if it is sought it is as if one gropes in thick darkness, and stumbles and pushes in every direction; therefore in Isaiah thick darkness is called "the driven thick darkness" (Isa. 8:22); and it is described in the same prophet: We walk in thick darkness. We grope for the wall like the blind, yea, we grope as they that have no eyes; we stumble at noon day as in the twilight; among the living we are as the dead (Isa. 59:9-10).
And Moses stretched out his hand toward heaven. That this signifies the rule of truth Divine in heaven, see n. 7710, where are the same words.
And there was dense thick darkness in all the land of Egypt. That this signifies the complete privation of truth and good, is evident from what was shown above (n. 7711).
For three days. That this signifies a full state, is evident from the signification of "three days," as being a full state (see n. 2788, 4495). By a full state is meant an entire state from beginning to end; for every state has its beginning, its increments, and its maximum. This period is what is meant by a full state, and is signified by "three days."
They saw not a man his brother. That this signifies that they did not perceive the truth of any good, is evident from the signification of "seeing," as being to understand and perceive (see n. 2150, 2325, 2807, 3764, 3863, 4403-4421, 4567, 4723, 5400); from the signification of "a man" as being truth (n. 3134); and from the signification of "brother," as being good (n. 2360, 3303, 3803, 3815, 4121, 5409, 5686, 5692, 6756), and because "a man with his brother," denotes the good of truth (n. 3459). From all this it is evident that by "they saw not a man his brother" is signified that they did not perceive the truth of any good.
And there rose not up anyone from what was under him. That this signifies that there was no elevation of mind, is evident from the signification of "rising up," as being elevation toward the interiors, thus elevation of mind (see n. 2401, 2785, 2912, 2927, 3171, 3458, 3723, 4103, 4881, 6010), therefore their "not rising up" denotes that there was no elevation.
For three days. This signifies a full state (as above, n. 7715).
And all the sons of Israel had light in their dwellings. That this signifies that those who were of the spiritual church had enlightenment everywhere in their minds, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (see n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); from the signification of "light," as being enlightenment, for the light which is from the Lord enlightens the understanding, because in that light there are intelligence and wisdom (n. 1521, 1524, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3339, 3636, 3643, 3993, 4302, 4408, 4413, 4415, 5400, 6608); and from the signification of "dwellings," as being the things that belong to the mind; for by a "house" is signified the mind of man (n. 3538, 4973, 5023, 7353); and by "bedchambers" its interiors (n. 7353); but "dwellings" signify all things that belong to the mind. Moreover, in the internal sense "to dwell" signifies to live (n. 1293, 3384, 3613, 4451, 6051); hence "dwellings" denote the place where are the things that belong to life, that is, where are the things that belong to intelligence and wisdom, which, as is known, belong to the mind. Moreover, in the other life there is light in the dwellings or abodes of the angels in accordance with the intelligence and wisdom of their minds; and insofar as they have light, so far they who are in the opposite, who are those who had infested, have thick darkness.
Verses 24-29. And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only your flock and your herd shall stay; your babe also shall go with you. And Moses said, Thou shalt also give into our hand sacrifices and burnt-offerings, that we may perform it unto Jehovah our God. And our cattle also shall go with us; there shall not a hoof be left behind; for thereof we must take to serve Jehovah our God; and we know not with what we must serve Jehovah until we come thither. And Jehovah made firm Pharaoh's heart, and he would not let them go. And Pharaoh said to him, Go away from before me, take heed to thyself that thou see my faces no more; for in the day thou seest my faces thou shalt die. And Moses said, Thou hast rightly spoken; I will see thy faces again no more. "And Pharaoh called unto Moses," signifies the presence of the law Divine; "and said, Go ye, serve Jehovah," signifies that they should be left, so that they may worship the Lord their God; "only your flock and your herd shall stay," signifies but not from good; "your babe also shall go with you," signifies that it was done from truth; "and Moses said," signifies the answer; "Thou shalt also give into our hand sacrifices and burnt-offerings," signifies that they should leave all the things by which worship is to be performed; "that we may perform it unto Jehovah our God," signifies which is acceptable to the Lord; "and our cattle also shall go with us," signifies that it will be from the good of truth; "there shall not a hoof be left behind," signifies that not anything of truth from good shall be lacking; "for thereof we must take to serve Jehovah our God," signifies that from it the Lord must be worshiped; "and we know not with what we must serve Jehovah," signifies that it is unknown with what the worship must be performed; "even until we come thither," signifies before they have been removed from those who are in mere falsities from evil; "and Jehovah made firm Pharaoh's heart," signifies that they were determined against the Divine; "and he would not let them go," signifies that they had no mind to leave them; "and Pharaoh said to him," signifies the growing hot of anger then against truth Divine; "Go away from before me," signifies that they were not willing to know anything about it; "take heed to thyself that thou see my faces no more," signifies that it did not enter into their mind; "for in the day thou seest my faces thou shalt die," signifies that if it entered into the mind it would be rooted out; "and Moses said," signifies the answer; "thou hast rightly spoken," signifies that from truth it is so; "I will see thy faces again no more," signifies that truth Divine will no longer enter into their minds.
And Pharaoh called unto Moses. That this signifies the presence of the law Divine, is evident from the signification of "calling unto himself," as being presence (see n. 6177, 7390, 7451); and from the representation of Moses, as being the law Divine (n. 6723, 6752, 7014, 7382). By the presence of the law Divine with those who infest is meant that they perceived whence the plagues came, here whence came that densest falsity from evil which is signified by the "thick darkness." When the evil are being devastated in the other life, they are often allowed to perceive whence they have the evils of punishment, in order that they may know that the Divine is not the cause, but they themselves. Such things often happen also to those who are in hell, but at a time when they are in a quiet state; this is done for many reasons, but chiefly that they may remember the evils which they had done in the world.
And said, Go ye, serve Jehovah. This signifies that they should be left, so that they may worship the Lord their God (as above, n. 7658).
Only your flock and your herd shall stay. That this signifies but not from good, namely, that they should worship the Lord, is evident from the signification of a "flock," as being interior good; and from that of a "herd," as being exterior good (see n. 5913, 6048).
Your babe also shall go with you. That this signifies that they should worship from truth, is evident from the signification of "babe" here, as being truth; for by "babe" are meant boys, youths, young men, in a word, sons, by whom are signified whatever is of intelligence, thus truths (see n. 7668); and from the signification of "going with you," as being that they were to be left so that they may worship the Lord their God. It must be told what it is to worship the Lord from good, and what to worship from truth without good, which are here signified by "the flock and the herd that should stay," and by "the babe that should go." The veriest worship is from good through truth, for the Lord is present in good. But worship from truth without good is not worship, but only an external rite and act, without any internal; for truth without good is merely memory-knowledge. To make this memory-knowledge of faith, it must be conjoined with good, and then it passes into the internal man, and becomes faith. That faith without charity is not faith, has been frequently shown above. From this it is evident what is meant by worship from good, and what by worship from truth without good. By the good from which is worship, is meant the good of life, which has been made spiritual by conjunction with truth; for spiritual good has its quality from truth, and truth has its essence from good, so that good is the soul of truth. From this it is again evident what truth is without good-that it is like a body without a soul, thus is like a carcass.
And Moses said. That this signifies the answer, is manifest.
Thou shalt also give into our hand sacrifices and burnt-offerings. That this signifies that they shall leave all the things by which worship is to be performed, is evident from the signification of "giving into the hand," as being to leave, for by the "hand" is signified power, and hence by "giving into their hand" is signified to deliver up to their power, thus to leave; and from the signification of "sacrifices and burnt-offerings," as being worship in general, thus everything of worship (see n. 923, 6905). The reason why sacrifices and burnt-offerings signify everything of worship is that Divine worship was performed chiefly by means of sacrifices, as can be seen from the books of Moses (see what has been before shown about sacrifices, n. 922, 923, 1128, 1343, 1823, 2165, 2180, 2187, 2776, 2784, 2805, 2807, 2812, 2818, 2830, 3519, 6905).
That we may perform it unto Jehovah our God. That this signifies which worship is acceptable to the Lord, is evident from what goes before, namely, that by "sacrifices and burnt-offerings" is signified worship (n. 7726), and that by "the flock and the herd" of which the sacrifices were made, is signified the good from which is worship (n. 7723, 7724). Thus by "performing sacrifices and burnt-offerings to Jehovah" is signified worship from good, which is acceptable. (That "Jehovah" in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.)
And our cattle also shall go with us. That this signifies that it - namely, worship - will be from the good of truth, is evident from the signification of "cattle," as being the good of truth (see n. 6016, 6045). That "to go with us" denotes that from this there may be worship, namely, by sacrifices and burnt-offerings, is evident.
There shall not a hoof be left behind. That this signifies that not anything of truth from good shall be lacking, is evident from the signification of "hoof," as being truth from good (of which below); and from the signification of "not being left behind," as being not to be lacking, namely, for the worship of the Lord. In the proximate internal sense, by "a hoof not being left behind" is signified that nothing at all shall be lacking, because the hoof is common to all beasts; but in a more interior sense by "hoof" is signified truth in the ultimate degree, thus sensuous truth, which is the lowest; and in the opposite sense, falsity. That this is the signification of "hoof" is because by the "foot" is signified the natural, and by the "sole of the foot" the ultimate of the natural (see n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328); and the like is signified by the "hoof," for this is the sole of the foot of beasts. And as the ultimate of the natural is signified by "hoof," as by the "sole of the foot," that truth is also signified which is the ultimate truth of the natural, for when the natural is spoken of, its truth and good are meant, or in the opposite sense its falsity and evil; from these it is, and without these nothing can be predicated of it. [2] That by the "hoof," especially of horses, is signified truth in the ultimate degree, thus sensuous truth, and in the opposite sense falsity of the same degree, can be seen from the following passages. In Isaiah: Whose arrows are sharp, and all his bows bent, the hoofs of his horses are accounted as the rock, his wheels as the whirlwind (Isa. 5:28); speaking of a devastating people; by "arrows" are signified the doctrinal things of falsity from which combat is waged; and by "bows," this doctrine (n. 2686, 2709); by "horses," intellectual things here perverted (n. 2761, 2762, 3217, 5321, 6125, 6534). From this it is plain what is meant by the "hoof of the horses," namely, falsity in the ultimate degree. [3] In Jeremiah: For the voices of the beating of the hoofs of his strong ones, for the tumult of his chariot, the rumbling of his wheels (Jer. 47:3); speaking of a people devastating the Philistines; "the beating of the hoofs of the strong ones," namely, of the horses, denotes the open combat of falsity against truth; the "chariot" denotes the doctrine of falsity. (That "chariot" denotes doctrine both of truth and of falsity, see n. 5321, 5945.) [4] In Ezekiel: By reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the horsemen and of the wheel and of the chariot thy walls shall be shaken. With the hoofs of his horses shall he tread down all thy streets (Ezek. 26:10-11); speaking of Nebuchadnezzar devastating Tyre; "his horses" denote intellectual things perverted, as above; a "horseman" denotes that which pertains to such an intellectual (n. 6534); the "wheels of a chariot" denote falsities of doctrine, a "chariot" being doctrine, as above; "streets" denote truths (n. 2336). From this it is evident that the "hoofs of the horses" denote falsities. Unless there were such a signification in these words, why should it be said, "By reason of the abundance of his horses their dust shall cover thee; by reason of the noise of the horseman and of the wheel and of the chariot thy walls shall be shaken; with the hoofs of his horses shall he tread down all thy streets?" Without an interior sense, would these be more than sounding words? when yet every expression in the Word has weight, because it is from the Divine. [5] In the same: They shall devastate the pride of Egypt, that the multitude thereof shall be destroyed; and I will destroy every beast thereof upon many waters, that the foot of man shall not trouble them any more, nor shall the hoof of beast trouble them; then will I send their waters into the deep, and make their streams flow as oil (Ezek. 32:12-14); neither would these words be understood unless it were known what is meant by "Egypt," by "the foot of man," what by "the hoof of beast," what by "the waters upon which the beast shall be destroyed, and which the foot of man and the hoof of beast shall trouble, and which shall be sent into the deep;" the "waters and streams of Egypt" denote truths of memory-knowledge; "the hoof of beast" denotes falsity in the ultimate of the natural, which disturbs the truth of memory-knowledge. [6] In Micah: Arise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest break in pieces many peoples (Micah 4:13); what these words mean no one can know without the internal sense, thus unless it is known what is meant by "threshing," by the "daughter of Zion," by the "horn which shall become as iron," by the "hoof which shall become as brass, with which many peoples shall be broken in pieces." The "daughter of Zion" denotes the celestial church (n. 2362); the "horn" denotes the power of truth from good (n. 2832); "iron" denotes natural truth which shall avail to destroy falsities (n. 425, 426); "hoof" denotes truth from good in the ultimate degree; "brass" denotes natural good which shall avail against evils (n. 425, 1551). [7] In Zechariah: I will stir up a shepherd in the land, he shall not visit those who are to be cut off, her that is of tender age he shall not seek, and her that is broken he shall not heal, but he shall eat up the flesh of the fat one, and shall cleave asunder their hoofs (Zech. 11:16); speaking of a foolish shepherd; "to eat up the flesh of the fat one" denotes to turn good into evil; "to cleave asunder the hoofs" denotes to turn truth into falsity. [8] How much the ancients surpassed the moderns in intelligence can be seen from the fact that they knew to what things in heaven many things in the world correspond, and consequently what they signify; and this was known not only to those of the church, but also to those out of the church, as for instance to the inhabitants of Greece, the most ancient of whom described things by significatives which at this day are called fabulous, because wholly unknown. That the ancient Sophi were in the knowledge of such things is evident from the fact that they described the origin of intelligence and wisdom by a winged horse which they called Pegasus, who with his hoof broke open a fountain, at which were nine virgins, and this upon a hill; for they knew that by a "horse" was signified the intellectual, by his "wings" the spiritual, by "hoofs" truth of the ultimate degree, where is the origin of intelligence, by "virgins" the sciences, by a "hill" unanimity, and in the spiritual sense charity. So with everything else. But such things at this day are among the things that have been lost.
For thereof we must take to serve Jehovah our God. That this signifies that from that the Lord must be worshiped, is evident from the signification of "serving," as being to worship. (That "Jehovah" denotes the Lord, see above n. 7727.)
And we know not with what we must serve Jehovah. That this signifies that it is unknown with what the worship must be performed, is evident from the signification of "serving Jehovah," as being the worship of the Lord (as above, n. 7730).
Even until we come thither. That this signifies before those have been removed who are in mere falsities from evil, is evident from the fact that "to come thither," that is, into the wilderness, means to be removed from the Egyptians, thus from those who are in mere falsities from evil, who are now signified by the "Egyptians." (That to "go into the wilderness to sacrifice" denotes to be in a state removed from falsities, see n. 6904.)
And Jehovah made firm Pharaoh's heart. This signifies that they were determined against the Divine (as above, n. 7706).
And he would not let them go. That this signifies that they had no mind to leave them, is evident from the signification of "not to be willing," as being that they have no mind; and from the signification of "to let go," as being to leave (as also above, n. 7707), where are like words.
And Pharaoh said to him. That this signifies the growing hot of anger then against truth Divine, is evident from the signification of "to say," which, as it involves the things which follow, denotes the growing hot of anger, for there follows, "Pharaoh said unto Moses, Go away from before me, take heed to thyself that thou see my faces no more, for in the day thou seest my faces thou shalt die," which are words of anger against truth Divine, which is represented by Moses.
Go away from before me. That this signifies that they are not willing to know anything about it, namely, about truth Divine, is evident from the signification of "go away from before me," as being when said by the evil with respect to truth Divine, that they are not willing to know anything about it, for they reject it.
Take heed to thyself that thou see my faces no more. That this signifies that it did not enter into their mind, is evident from the signification of "seeing the faces no more," as being no longer to enter into the mind, for by the "face" are signified the interiors (see n. 1999, 2434, 3527, 3631, 4066, 4796-4798, 5102, 5165, 5168, 5695), especially as to the affections; thus by the "face" is signified the mind [animus].
For in the day thou seest my faces thou shalt die. That this signifies that if it entered into the mind it would be rooted out, is evident from the signification of "seeing the faces," as being to enter into the mind (as just above, n. 7737); and from the signification of "dying," as being to be rooted out. That Pharaoh now says that Moses should "go away from before him, and that if he saw his faces he should die," is because there is now described the state of the infesters in mere falsity from evil, which falsity is signified by the "thick darkness." The more the infernals are in falsities from evil, the more they are averse to truth, and at last to such a degree that they are not willing even to hear anything of truth. For truth is contrary to falsity, and falsity is pleasant to them, because evil, from which is falsity, is the delight of their life; and therefore they utterly reject truth from their minds, because it is contrary to the pleasantness and delight of their life; and if they hear it they are tormented (n. 7519). It is for this reason that being in a state of falsity from evil, which is signified by "thick darkness," they remove from themselves the truth Divine which is represented by Moses, and therefore Pharaoh now said to Moses that he should "go away from before him and should see his faces no more, and if he saw, that he should die;" and therefore Moses replied, "thou hast rightly spoken, I will see thy faces again no more."
And Moses said. That this signifies the answer, is evident.
Thou hast rightly spoken. That this signifies that from truth it is so, is evident from the signification of "speaking rightly," as being to be so; that it is from truth, is also signified by "rightly" (see n. 5453, 5437). By its being so from truth is meant that they are now in such a state that they desire to know nothing about truth Divine; and if it should enter into the mind, they would cast it out, according to what was shown just above (n. 7738).
I will see thy faces again no more. That this signifies that truth Divine will no longer enter into their minds, is evident from the signification of "not to see the faces," as being not to enter into the mind, according to what was said above (n. 7737-7738).
CONTINUATION ABOUT THE INHABITANTS AND SPIRITS OF THE EARTH MARS. At the end of the preceding chapter an account was given of a beautiful bird, which was seen, and was at last turned into stone; and it was said that by that bird was represented the state of the inhabitants of Mars in respect to their celestial and spiritual love; in regard to which state and its change, it has been given to know what follows.
That the inhabitants of Mars are in celestial love, has been already told. They are represented by an appearance of flame, glittering beautifully with variegations of color, and also by a bird of similar coloring. That some at this day are beginning to withdraw from this celestial love, and solely to love knowledges, and to make celestial life consist in these alone, was represented by that bird changed into stone; for by a bird is signified spiritual life; and by its being turned into stone is signified the life of knowledges without love, which is no longer spiritual life, but a life cold as stone, into which nothing from heaven flows. And their still believing that they are in the Lord, like those who are in the life of celestial love there, was signified and shown by the spirit who rose up and wished to take away the bird. 7743a. By the bird of stone were also represented inhabitants of that earth who change the life of their thoughts and affections by a strange method into almost no life; as to which I have seen and heard what now follows.
There was a certain one above my head, who spoke to me, and from the tone of his voice it was noticed that he was as in a state of sleep. Speaking in this state he asked several questions, and so discreetly, that he could not have asked them more discreetly if he had been awake. It was given to perceive that he was a subject through whom angels were speaking; and in that state he discerned what they spoke, and uttered it; for he spoke nothing but what was true. If anything flowed in from another source, he indeed admitted it, but did not utter it. I questioned him concerning his state. He said that this state was to him a peaceful one, and that it was free from all anxiety as to the future; and that at the same time he was performing uses, whereby he had communication with heaven. I was told that such in the Grand Man have relation to the longitudinal sinus, which lies in the cerebrum between its two hemispheres, and is there in a quiet state, however much the brain is disturbed on both sides.
During my conversation with this spirit, some spirits betook themselves toward the front part of the head, where he was, and pressed upon him; whereupon he retired to one side and gave them place. The stranger spirits talked among themselves, but neither the spirits about me, nor I, understood what they said. I was instructed by angels that they were spirits from the earth Mars, who know how to talk together in such a way that the spirits present would neither understand nor perceive what they said. I wondered that such speech is possible, seeing that all spirits have one speech; and all speech flows from thought, and this consists of ideas, which in the spiritual world are in the place of words; and the ideas which are words, together with the thought itself before it becomes speaking thought, are plainly perceived in the other life. I was told that by a certain method by means of the lips and the face these spirits form ideas not intelligible to others, and that at the moment when they are speaking with one another by this means, they artfully withdraw their thoughts from others; taking especial care that nothing of affection shall manifest itself; for if anything of affection is perceived, the thought would then be open, because the thought flows from the affection. I was further instructed that those inhabitants of the earth Mars who make celestial life to consist in knowledges alone, and not in the life of love, have contrived such speech; yet not all of them; and that when these become spirits they retain it. These are they who were especially signified by the bird of stone; for to form speech by modifications of the countenance and foldings of the lips together with a removal of the affections and a withdrawal of the thoughts from others, is to deprive speech of its soul, and to make it like an image, and gradually also to make themselves so.
But although they suppose that their speech is not understood by others, angelic spirits nevertheless perceive everything that they say; because no thought can be withheld from angelic spirits, as was also shown them by living experience. I was thinking of the fact that the spirits of our earth are not affected with shame when they infest others, and this thought flowed in with me from angelic spirits. The spirits of Mars then acknowledged that this was what they were talking about among themselves, and they were astonished. Many other things also which they both spoke and thought were disclosed by an angelic spirit, no matter how diligently they endeavored to withhold their thoughts from him.
Afterward the spirits of Mars inflowed from above into my face. The influx felt like a light rain falling in streaks, which was a sign that they were not in the affection of truth and good, for this is represented by what is streaked. They then spoke plainly with me, saying that the inhabitants of their earth so speak with one another. They were then told that this is evil, because in this way they obstruct internal things, and recede from them to external ones, which they also deprive of their life; and especially because it is not sincere to speak so, for they who are sincere do not wish to speak or even think anything which others may not know, yea, all others, and even the whole heaven; whereas they who are not willing that others should know what they speak, pass judgment on others, think ill of them and well of themselves, and at last contract such a habit that they think and speak ill even of the church, of heaven, nay, of the Lord Himself.
It was said that those who love knowledges alone, and not a life according to knowledges, relate to the interior membrane of the skull; but that those who accustom themselves to speak without affection, and to draw the thought to themselves, and to withdraw it from others, relate to the same membrane, but when it has become bony; because from having some spiritual life they come to have none.
Those who love knowledges alone, and not a life according to them, for the most part pride themselves on them, and seem to themselves to be wiser than others. Thus they love themselves and despise others, especially those who are in good, whom they regard as simple and unlearned. But the lot is inverted in the other life, where those who have seemed to themselves wise become foolish, and those who seemed simple are wise.
As by a bird of stone were represented those who are in knowledges alone, and not in a life of love, and who consequently have scarcely any spiritual life, therefore here, by way of appendix, I may show that those only have spiritual life who are in heavenly love, and from this in knowledges; and that every love contains within it all power to know what belongs to that love. Take for example the animals of the earth, and also the animals or birds of heaven. These have the knowledge of all things of their love. Their loves are to feed themselves, to dwell safely, to propagate offspring, to rear their young; and they have all the requisite knowledge for these purposes; for this is in these loves, and flows into these creatures as into its own receptacles. This knowledge is in some cases so extraordinary that man cannot but be amazed at it. It is said to be inborn, and is called instinct; but it is of the love in which they are. [2] If man were in his own love, which is love to God and toward the neighbor, this being man's proper love by which he is distinguished from the beasts, he would then be not only in all requisite knowledge, but also in all intelligence and wisdom; neither would he have occasion to learn them, for they would flow in from heaven into these loves, that is, through heaven from the Divine. But as man is not in these, but in contrary loves, namely, in the love of self and the love of the world, therefore he must needs be born into all ignorance and lack of skill; yet by Divine means he is brought to something of intelligence and wisdom, but still not actually into anything unless he removes the loves of self and of the world, and thus opens the way for love to the Lord and love toward the neighbor. [3] That love to the Lord and love toward the neighbor have within them all intelligence and wisdom, can be seen from those who in the world have been in these loves, for when in the other life they come into heaven, they there know and are wise in such things as before they had never known; nay, they think and speak there as do the rest of the angels such things as the ear has never heard, nor the mind known, which are unutterable. The reason is that these loves have in them the capacity to receive such things.