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7774 Verses 4-8. And Moses said, Thus said Jehovah, About midnight I will go out into the midst of Egypt. And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh about to sit upon his throne, even unto the firstborn of the maidservant that is behind the millstones; and every firstborn of beast. And there shall be a great cry in the whole land of Egypt, such as there hath been none like it, nor shall be like it anymore. And to all the sons of Israel shall not a dog move his tongue, from man and even to beast; that ye may know that Jehovah doth separate between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves to me, saying, Get thee out, and all the people that is at thy feet; and thereafter I will go out. And he went out from Pharaoh in the wrath of anger. “And Moses said, Thus said Jehovah,” signifies instruction; “About midnight,” signifies when the devastation is total; “I will go out into the midst of Egypt,” signifies the presence of the Divine then everywhere; “and every firstborn in the land of Egypt shall die,” signifies the damnation then of faith separate from charity; “from the firstborn of Pharaoh about to sit upon his throne,” signifies the falsified truths of faith which are in the first place; “even to the firstborn of the maidservant that is behind the millstones,” signifies the falsified truths of faith which are in the last place; “and every first-born of beast” signifies the adulterated goods of faith; “and there shall be a great cry in the whole land of Egypt,” signifies interior lamentation; “such as there hath been none like it, nor shall be like it anymore” signifies that the state was such that there could not be any like it; “and to all the sons of Israel shall not a dog move his tongue,” signifies that among those who were of the spiritual church there should not be the least of damnation and lamentation; “from man and even to beast,” signifies neither as to truth nor as to good; “that ye may know that Jehovah doth separate between the Egyptians and Israel,” signifies that it may be known what is the nature of the difference between those who are in evil and those who are in good; “and all these thy servants shall come down unto me,” signifies those who are subordinate; “and bow down themselves to me,” signifies respect from fear on account of truth Divine; “saying, Get thee out, and all the people that is at thy feet,” signifies supplication that they may depart from those who are in truth from the Divine, from the highest to the lowest; “and thereafter I will go out,” signifies that truth Divine will depart; “and he went out from before Pharaoh in the wrath of anger,” signifies the rending asunder of the presence of truth Divine from those who are about to be damned.

7775 And Moses said, Thus said Jehovah. This signifies instruction (as above, n. 7765).

7776 About midnight. That this signifies when the devastation is total; is evident from the signification of “midnight,” as being when the thick darkness is most dense, that is, when there is mere falsity; for “night” signifies a state of falsity (n. 2353, 6000), and the middle of it denotes the highest; thus “midnight” denotes total devastation.

7777 I will go out into the midst of Egypt. That this signifies the presence of the Divine then everywhere, is evident from the signification of “going out through the midst,” when said of Jehovah, as being the presence of the Divine. When “the midst” is predicated of land it signifies everywhere; for “to go out through the midst of Egypt” denotes into every part.

7778 And every firstborn in the land of Egypt shall die. That this signifies the damnation of faith separate from charity, is evident from the signification of “dying,” as being damnation (see n. 5407, 6119); and from the signification of “firstborn,” as being the faith of the church through which is charity (n. 352, 2435, 6344, 7035); but the “firstborn in the land of Egypt” denotes faith without charity (of which above, n. 7766).
[2] As regards faith without charity, it is to be said further that faith without charity is not faith, but only the memory-knowledge of such things as are of faith; for the truths of faith look to charity as their ultimate end, and afterward proceed from charity as their first end. From this it is manifest that those things which are of faith have no existence with those who are not in charity, and yet it is known that the memory-knowledge of the truths of faith does exist with them. This memory-knowledge is that which they call faith. And when the memory-knowledges of the truth and good of faith are applied by them to confirm falsities and evils, then the truths and goods of faith no longer exist with them, because the truths and goods give assent to the falsities and evils which they serve, for then those very falsities and evils which they confirm are seen in them.
[3] Those things which are of genuine faith look upward to heaven and to the Lord; but those which are of faith separate from charity look downward, and when they confirm evils and falsities they look toward hell. From this also it is evident that faith separate from charity is not faith. From all this it can be seen what is meant by the damnation of faith separate from charity, namely, that it is the damnation of the falsified truth and adulterated good of faith; for when good has been falsified it is no longer truth but falsity, and when good has been adulterated it is no longer good but evil; and faith itself is no longer the faith of truth and good, but of falsity and evil, no matter how it may appear and sound in the outward form.
And (what is a secret) the quality of everyone’s faith is such as is the quality of his life. If therefore the life has been damned, so also has the faith; for it is the faith of falsity when the life is a life of evil. That this is so does not appear in the world, but it is clearly shown in the other life when the evil there are being deprived of the memory-knowledge of truth and good, for then the falsities from evils which had lain hidden within them, come forth.
[4] With some of the evil there is a persuasion that the truth of faith is truth, which persuasion is also supposed to be faith, but is not faith; for it is impressed from this end, that it may serve as a means of securing gain, honors, and reputation. So long as these truths serve as means, they are loved for the sake of the end, which is evil; but when they no longer so serve, they are left behind, nay, they are regarded as falsities. This persuasion is what is called “persuasive faith,” and is what is meant by the words of the Lord in Matthew:
Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and by Thy name have cast out demons, and in Thy name done many mighty works? But then will I confess unto them, I know you not; depart from Me ye that work iniquity (Matt. 7:22-23).
The same faith is also meant by the “lamps without oil” with the five foolish virgins, who also said, “Lord, Lord, open to us. But He answering said, Verily I say to you, I know you not” (Matt. 25:11-12); by “lamps” are signified the truths of faith, and by “oil” the good of charity; thus by “lamps without oil,” the truths of faith without the good of charity.

7779 From the firstborn of Pharaoh about to sit upon his throne. That this signifies the falsified truths of faith which are in the first place, is evident from the signification of “the firstborn,” as being faith (see n. 352, 2435, 6344, 7035); from the representation of Pharaoh, as being memory-knowledge in general perverting the truths of the church (n. 6015, 6651, 6679, 6683, 6692), thus “the firstborn of Pharaoh” denotes the faith of such, consequently the faith of the falsified truths of faith; and from the signification of “throne,” as being the reign of truth, and in the opposite sense, the reign of falsity (see n. 5313). That the falsified truths of faith which are in the first place are meant by “the firstborn of Pharaoh about to sit upon his throne” is evident from the fact that it is said “even to the firstborn of the maidservant that is behind the millstones,” by which are signified the falsified truths of faith which are in the last place; and moreover, the son of a king is what comes first, because a king is the head.
[2] Falsified truths in the first place are those which are acknowledged as essentials, such as these: that faith saves howsoever a man has lived; that it saves man in the last hour of his life; and that he then is pure from sins; thus that sins are wiped away in a moment, like the uncleanness of the hands by water; which insist that there is faith without charity, and that in respect to man’s salvation the life effects nothing, also that a man-devil can in a moment be made an angel of God. Such and the like are falsified truths in the first place. Those which are thence next derived are in the second place. Those which are remotely derived are in the last place. For the derivations of every truth are ample, and in a long series, some of which enter directly, some indirectly; those which only touch being the last.
[3] That such and the like are falsified truths of faith, is very evident; for who does not know, if he thinks justly, that the life of faith causes a man to be spiritual, but not faith except insofar as it has been implanted in the life. The life of man is his love, and that which he loves he wills and intends, and that which he wills and intends, he does. This is the being of man, but not that which he knows and thinks and does not will. This being of man cannot in any wise be changed into another being by thinking about mediation and salvation; but by regeneration anew, which is being effected during a great part of his life; for he must be conceived, born, and grown up anew; and this is not effected by thinking and speaking, but by willing and acting.
[4] These things are said because by the “firstborn of Pharaoh,” and the “firstborn of the Egyptians,” is signified faith separated from charity, which has been shown in what precedes not to be faith, but the memory-knowledge of such things as are of faith. The firstborn of the Egyptians represented this faith because the Egyptians were versed in the knowledge of rituals of the church above the rest who constituted the representative church after the time of the flood (see n. 4749, 4964, 4966, 6004). At that time all rites were representative of the spiritual things which are in heaven. The Egyptians had more knowledge of these things than others, but in process of time they began to love the knowledges alone, and then, in like manner as is done at this day, to make everything of the church consist in the knowledge of such things as are of the church, and no longer in the life of charity. Thus they inverted the whole order of the church, which being inverted, the truths which are called truths of faith could not but be falsified; for the truths which are applied contrary to Divine order (as is the case when they are applied to evils, and among the Egyptians to magic) are no longer truths with them, but become falsities from the evils to which they are applied.
[5] To illustrate this by the worship of a calf among the Egyptians. They knew what a calf represented, namely, the good of charity; so long as they knew this and thought this, when they saw calves, or when they prepared calves in feasts of charity such as the ancients held, and afterward when calves were applied in sacrifices, they then thought sanely and together with the angels in heaven, to whom a calf is the good of charity. But when they began to make calves of gold, and to place them in their temples and worship them, they then thought insanely and together with the infernals; and in this way they inverted a true representative into a false representative.

7780 Even unto the firstborn of the maidservant that is behind the millstones. That this signifies the falsified truths of faith which are in the last place, is evident from the signification of “firstborn,” as being faith (of which just above, n. 7779), and because it denotes faith, it denotes truth in the complex, for truth is of faith because it is to be believed; and from the signification of “maidservant,” as being the exterior affection of truth, or the affection of memory-knowledges (n. 1895, 2567, 3835, 3849). But a “maidservant behind the millstones” denotes the most external affection of memory-knowledges, for by “behind the millstones” is signified what is in the last place. It is said “behind the millstones” because a “millstone” is predicated of those things which are of faith; for by millstones grain is ground into flour, and is thus prepared for bread; and by “flour” is signified the truth from which is good, and by “bread” that very good which is thence derived. Thus “to sit at the millstones” is to learn and be imbued with such things as may be serviceable to faith, and through faith to charity. For this reason the ancients, when they described the first rudiments of the doctrine of faith, described them by “sitting at the millstones,” and the things which were still more rudimentary by “sitting behind the millstones.” Because of such a signification, the Lord, where He teaches about the last time of the church, says:
Two women shall be grinding at the mill, the one shall be taken and the other left (Matt. 24:41),
which would never have been said unless a “mill” had signified those things which are of faith. (What a “mill” and “grinding” mean in the internal sense, see n. 4335.) As to the truths of faith which are in the first place, and those which are in the last, be it known that those truths of faith which immediately proceed from the good of charity are what are in the first place, for they are goods in form; but the truths which are in the last place are naked truths; for when truths are successively derived, they recede at each step from good, and finally become naked truths. Such truths are signified by “maidservants behind the millstones.”

7781 And every firstborn of beast. That this signifies the adulterated goods of faith, is evident from the signification of “firstborn,” as being faith; and from the signification of “beast,” as being the affections of good, and in the opposite sense the affections of evil (see n. 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3519, 5198). That “beasts” have this signification is from the representatives in the other life (n. 3218). Therefore also such things were signified by them in sacrifices (n. 2180, 2805, 2807, 2830, 3519). As “beasts” had this signification, therefore by “the firstborn of beast” is signified the good of truth, in this case adulterated, because belonging to the Egyptians, who perverted all truths and goods by applications to evil uses.

7782 And there shall be a great cry in the whole land of Egypt. That this signifies interior lamentation, is evident from the signification of a “cry” (here made on account of the dead firstborn, in the internal sense on account of damnation), as being lamentation. That “a great cry” denotes interior lamentation, is because the greater the lamentation is, the more interior it is.

7783 Such as there hath been none like it, nor shall be like it anymore. That this signifies that the state was such that there could not be any like it, can be seen from what has been unfolded above (n. 7649, 7686).

7784 And to all the sons of Israel shall not a dog move his tongue. That this signifies that among those who are of the spiritual church there shall not be the least of damnation and lamentation, is evident from the representation of the sons of Israel, as being those who are of the spiritual church (n. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223); and from the signification of “a dog not moving his tongue,” as being that there shall not be the least of damnation and lamentation; for this statement is opposed to the “great cry which shall be in the land of Egypt,” which denotes interior lamentation (n. 7782), and this on account of the damnation signified by the death of the firstborn.
[2] By those who are of the spiritual church (that is, who are in the good of this church) not having the least of damnation, is not to be understood that they are devoid of all evil; but that they are withheld from evil in good by the Lord. That which is their own is nothing but what is evil and damned; but that which is the Lord’s own and which they receive is good, consequently is devoid of all damnation. Thus it is meant that there is nothing of damnation with those who are in the Lord.
[3] Its being said that “a dog shall not move his tongue” is on account of the signification of a “dog.” A “dog” signifies the lowest of all, or those who are of small value in the church, likewise those who are outside of the church, also those who prate much about the things of the church and understand little; and in the opposite sense, those who are altogether outside of the faith of the church and treat with contumely the things of faith. That “dogs” signify those who are outside of the church, is evident in Matthew:
Jesus said unto the Greek woman, a Syrophoenician, It is not good to take the children’s bread and cast it to the dogs. But she said, Surely Lord; but even the little dogs eat of the crumbs which fall from their master’s table. Then Jesus answering said unto her, O woman, great is thy faith; be it unto thee as thou wilt; and her daughter* was healed (Matt. 15:26-28; Mark 7:27-28);
where by “children” are meant those who are within the church, and by “dogs” those who are outside of it. In like manner by the “dogs which licked the sores of Lazarus” (Luke 16:21); for by the “rich man” there, in the internal sense, is meant one who is within the church and consequently abounds spiritual riches, which are the knowledges of truth and good. “Dogs” denote those who are in the lowest place within the church, who prate much about the things of the church and understand little, and in the opposite sense, those who treat with contumely the things of faith, in these passages:
His watchmen are all blind, they do not know; they are all dumb dogs, they cannot bark; looking on, lying down, loving to sleep (Isa. 56:10).
They are noisy like a dog, they go round about in the city; for they belch with their mouth; swords are in their lips (Ps. 59:6-7, 14).
That thy foot may stamp in blood, the tongue of thy dogs . . . (Ps. 68:23).
Give not that which is holy to the dogs, neither cast ye your pearls before the swine, lest haply they trample them with their feet, and turn and rend you (Matt. 7:6).
For this reason the vilest of all things, which was to be cast away, is signified by a “dead dog” (1 Sam. 24:14; 2 Sam. 9:8; 16:9).

7785 From man and even to beast. That this signifies neither as to truth nor as to good, is evident from the signification of “man,” as being truth (see n. 3134); and from the signification of “beast,” as being the affection of good, thus good (of which just above, n. 7781).

7786 That ye may know that Jehovah doth separate between the Egyptians and Israel. That this signifies that it may be known what is the difference between those who are in evil and those who are in good, is evident from the signification of “knowing,” as being to be known; from the representation of the Egyptians, as being those who are in evil (by “the Egyptians” were before signified those who are in falsity, but now, after they have been vastated in respect to the truths of the church which they knew, they signify those who are in evil, for by the death of the firstborn is signified damnation, which is a state of evil); and from the representation of the sons of Israel, as being those who are of the spiritual church (see above, n. 7784), thus those who are in good; for they who are of the spiritual church are led by means of faith to charity, thus by means of truth to good.

7787 And all these thy servants shall come down unto me. That this signifies those who are subordinate, is evident from the signification of “Pharaoh’s servants,” as being those who are subordinate (of which above, n. 7773).

7788 And bow down themselves to me. That this signifies respect from fear on account of truth Divine, is evident from the representation of Moses, as being truth Divine (of which frequently above); from the signification of “bowing down themselves,” as being humiliation; but here, because it is said of those who are in evil, it denotes respect from fear. It is said “respect from fear,” because the evil have not any respect for truth Divine, not even for the Divine Itself, except that which they have from fear; for they who are in hell love themselves alone, and those who love themselves alone have no respect for anyone else, because they turn toward themselves all respect for others, even for the Divine Itself. Where love is, there is respect; where love is not, there is no respect except that which is from fear. For this reason the evil in the other life undergo punishments, until at last they do not venture to rise up against the good and infest them; for they are deterred from doing evil by no other means than the fear of punishments.

7789 Saying, Get thee out, and all the people that is at thy feet. That this signifies supplication that those may depart who are in truth from the Divine, from the highest to the lowest, is evident from the signification of “going out,” as being to depart; from the representation of Moses, who is here meant by “thee,” as being truth Divine; from the signification of “people,” as being those who are in truth from the Divine; for by the sons of Israel, who are here “the people,” are represented those who are of the spiritual church, thus who are in the truth of good and in the good of truth, here those who are in the truth from the Divine, because it is said “the people who are at thy feet,” for by Moses is represented truth Divine; and from the signification of “at thy feet,” as being those who are beneath, thus who are subordinate. For the “feet” signify lower because natural things, because the natural world is beneath the spiritual world (that the “feet” signify natural things see n. 2162, 3761, 3986, 4280, 4938-4952); and for this reason it is said, “the people who are at thy feet.” From the highest to the lowest is also signified; by “Moses” the highest, because he represents truth Divine; by “the people at his feet,” all and each of those who are in truth from the Divine.

7790 And thereafter I will go out. That this signifies that truth Divine will depart, is evident from the signification of “going out,” as being to depart; and from the representation of Moses, as being truth Divine. These things signify that when those who have infested the upright are damned, all truth Divine departs from them; for they are then in the state of their evil, and evil rejects and extinguishes all truth Divine. Heretofore, previous to their damnation, they were indeed acquainted with the truths of faith; but nevertheless they had no truths in them; for truths were then in their mouth, but not in the heart; and therefore when they have been vastated as to these truths, evil remains, and then also the falsity of evil comes forth to view which had lain hidden within them; for although they had professed truths, they were nevertheless not in truths, but in falsities. Moreover, the very profession of truth did not descend from its own beginning, namely, from good; but from evil; for they had made it for the sake of gain, honors, and reputation, thus for the sake of themselves and the world. The truths which descend from such a beginning adhere on the surface, and therefore when they are being vastated the truths fall off like scales, and when they fall off, they leave places that are foul-smelling and putrid from the falsities which exhale from the evils there. Such is the lot of those who have known the truths of faith, and yet have lived contrary to them, according to the Lord’s words in Luke:
That servant who knoweth his Lord’s will, but maketh not himself ready, nor doeth his will, shall be beaten with many stripes; but he that knoweth not, though he do things worthy of stripes, shall be beaten with few (Luke 12:47-48).

7791 And he went out from before Pharaoh in the wrath of anger. That this signifies the rending asunder of the presence of truth Divine from those about to be damned, is evident from the signification of “going out,” as being to depart, here to be rent asunder, because it is said “in the wrath of anger;” moreover, at the last when damnation takes place, there is a rending asunder; for when they begin to hold truth Divine in aversion, and also to fear it, and finally to feel horror at its presence, they rend themselves asunder from it; from the representation of Moses, as being truth Divine (of which frequently above); from the representation of Pharaoh, as being those who had infested those who are of the spiritual church (of which also frequently above), but in the present case those who are about to be damned, for damnation is signified by the firstborn being given up to death (see n. 7778); and from the signification of “the wrath of anger,” as being repugnance and aversion (see n. 3614, 5034, 5798), and when attributed to the Divine, as here to the Divine truth which is represented by Moses, it is not meant that the Divine turns itself away, but that they who are in evil turn themselves away (see n. 5798). “Wrath” is predicated of falsity, and “anger” of evil (n. 3614).

7792 Verses 9, 10. And Jehovah said unto Moses, Pharaoh will not hear you; that My wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh; and Jehovah made firm the heart of Pharaoh, and he did not let the sons of Israel go out of his land. “And Jehovah said unto Moses,” signifies information; “Pharaoh will not hear you,” signifies no obedience; “that My wonders may be multiplied in the land of Egypt,” signifies that they may be confirmed in the fact that they were in no faith, but in evil; “and Moses and Aaron did all these wonders before Pharaoh,” signifies that these vastations, and the consequent confirmations that they were in evil, were effected by means of truth proceeding from the Divine; “and Jehovah made firm the heart of Pharaoh,” signifies that they were determined; “and he did not let the sons of Israel go out of his land,” signifies that they did not leave those who were of the spiritual church.

7793 And Jehovah said unto Moses. That this signifies information, is evident from the signification of “saying,” when Jehovah foretells what shall be done, as being information.

7794 Pharaoh will not hear you. That this signifies no obedience, is evident from the signification of “to hear,” as being obedience (n. 2542, 3869, 4652-4660, 5017, 7216); and from the representation of Pharaoh, as being those who have infested the upright in the other life, and who are now about to be damned.

7795 That My wonders may be multiplied in the land of Egypt. That this signifies that it may be confirmed that they had been in no faith, but in evil, is evident from the signification of the “wonders” and “signs” that were done in Egypt, as being vastations and consequent confirmations that they were evil (n. 7633); for these “wonders” signified so many degrees of the vastation of those who within the church had been in the memory-knowledge of such things as are of faith, and yet had lived evilly; and because these are they who infest the upright in the other life, it is their state now which is here signified (n. 7465). By these “wonders being multiplied” are signified the successive degrees of their states. The reason why there are so many degrees is in order that the evil may be confirmed in the fact that they are in evil; and also that the good may be enlightened concerning the state of those within the church who have lived evilly (n. 7633). Except for these reasons, the evil might be condemned and let down into hell without so many successive changes of states.
[2] That before the evil are condemned and let down into hell they undergo so many states is altogether unknown in the world. It is believed that man is at once either condemned or saved, and that this is effected without any process; but the case is otherwise. Justice reigns there, and no one is condemned until he himself knows, and is inwardly convinced, that he is in evil, and that it is utterly impossible for him to be in heaven. His own evils are also laid open to him, according to the words of the Lord in Luke:
There is nothing covered up, that shall not be revealed; or hidden, that shall not be known. Wherefore whatsoever ye have said in the darkness shall be heard in the light; and that which ye have spoken in the ear in the bed chambers shall be proclaimed upon the housetops (Luke 12:2-3; Matt. 10:26-27; Mark 4:22);
and what is more, he is also warned to desist from evil; but when he cannot do this because of the dominion of evil, the power is then taken away from him of doing evil by falsifications of truth and pretenses of good, which is effected successively from one degree to another, and finally condemnation follows and the letting down into hell. This takes place when he comes into the evil of his life.
[3] The evil of the life is evil of the will and of the thought thence derived; thus it is the man’s inward quality and what would be his quality outwardly if he were not hindered by the laws, and likewise by fears of the loss of gain, of honor, of reputation, and of life. This is the life which follows every man after death, but not the outward life, except that which proceeds from the inward life; for in outward things a man pretends what is contrary; and therefore when a man after death is being vastated in respect to outward things, it then plainly appears what had been his quality both in will and in thought. To this state every evil person is reduced by means of degrees of vastation, for all vastation in the other life advances from outward to inward things. From all this it can be seen what is the nature of the justice in the other life, and what the nature of the process before an evil person is condemned. From this it is evident that by “My wonders being multiplied in the land of Egypt,” is signified that the evil may be confirmed in the fact that they have been in no faith, but in evil. (That they who are in evil have no faith, see above, n. 7778.)

7796 And Moses and Aaron did all these wonders before Pharaoh. That this signifies that these vastations, and the consequent confirmations that they were in evil, were effected by means of truth from the Divine, is evident from the representation of Moses and Aaron, as being truth Divine, Moses the truth which proceeds immediately from the Divine, and Aaron the truth which proceeds mediately (see n. 7010, 7089, 7382); and from the signification of the “wonders done in Egypt” or “before Pharaoh,” as being so many vastations of those who had been of the church and had lived evilly. That the “wonders of Egypt” have this signification can be seen from the signification of the several wonders; that they are also confirmations that they are not in faith but in evil, see just above (n. 7795). It is said that “Moses and Aaron did these wonders,” when yet they were not done by them, but by the Divine; but it is so said because by Moses and Aaron is represented truth Divine, and the wonders were wrought by the Divine by means of truth proceeding from Itself; for all things which are done by the Divine Itself are done by means of truth proceeding from Itself; the Divine Itself is the being [esse] of all things, whereas the truth proceeding from It is the derivative manifestation [existere] of all things; Good Itself, which is the Divine Esse, produces all things by means of its truth. It is said that vastations are effected by means of truth from the Divine, but it is to be understood that Divine truth is not the cause, for the Divine vastates no one; but the evil person vastates himself by rendering himself determined against truth Divine, extinguishing, rejecting, or perverting it; and by turning the good Divine which continually flows in, into evil. This evil then is that which vastates, and from this it is evident whence the cause is, namely, that the influx of good and of truth from the Divine is not the cause, for without the influx of these there is no life; but the cause is their conversion into evil and falsity, which is done by him who is in evil.

7797 And Jehovah made firm the heart of Pharaoh. That this signifies that they were determined, is evident from the signification of “making firm the heart,” as being to be determined (see n. 7272, 7300, 7305. That Jehovah does not make firm the heart, or do evil, although this is attributed to Him in the sense of the letter of the Word, see n. 7533, 7632, 7643).

7798 And he did not let the sons of Israel go out of his land. That this signifies that they did not leave those who were 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. 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223).

7799 ON THE SPIRITS AND INHABITANTS OF THE PLANET JUPITER.
Social interaction with the spirits and angels of the planet Jupiter has been granted me a longer time than with the spirits of the other planets, and therefore more particulars are to be related concerning their state, and that of the inhabitants of this planet.

7800 The planet Jupiter does not indeed appear to those who are in the other life; but the spirits who are from it. These appear in front, to the left, at some distance, and this constantly; there also the planet is in the idea of spirits and angels. The spirits of each planet are separate from those of other planets, and are near their own world. The reason why they are separated is that they are of a different disposition, and are in a different province in the Grand Man; and they who are of a different disposition appear remote from others according to the diversity. All separation and distinction of spirits and angels in respect to places and distances in the other life, appear in accordance with the diversities of dispositions and genius, for place corresponds to state (see n. 2625, 2837, 3356, 3387, 4321, 4882, 5605, 7381).

7801 There are many kinds of spirits from the planet Jupiter, but there are three with which I have been in company, and with which I have often spoken. One kind, which is also the lowest, appear dark, almost black. They are contemned by others, and are called “chastisers,” because they chastise the inhabitants of their earth who live evilly; they are continually desirous to come to heaven. Another kind have shining faces, as from the reflected light of a candle. These appear to sit like idols, for they suffer themselves to be adored by others, especially by the servants whom they had in the world; for there they persuaded them that they were mediators with the Lord; they are called by them “saints,” and also “lords.” The third kind, which is the best, excel the rest in intelligence and wisdom. They appear in blue clothing, or clothing of the color of the sky, with interwoven little grains of gold. But the angels themselves who are from that earth, are together with the angels of the rest of the earths; for all who are truly angels constitute one general heaven.

7802 It is a common thing on that earth for spirits to speak with the inhabitants and instruct them, and also chastise them if they have done evil; on which subject, as many things have been related to me by their angels, I would speak in order. The reason why the spirits of that planet speak with the men, is that these think much about heaven, and about the life after death; and are comparatively but little solicitous about life in the world; for they know that they will live after their decease, and in a state of happiness according to the state of their internal man as formed in the world. It was also a common thing on our earth in ancient times to speak with spirits and angels, from a like cause, namely, that those men thought about heaven, and little about the world. But this living communication with heaven was in time closed, as man from internal became external, that is, as he began to think about the world and little about heaven, and especially when he no longer believed that there is a heaven or a hell, nor that there is in himself a spirit man who lives after death. For at this day it is believed that the body lives from itself, and not from its spirit; and therefore unless man could now have faith that he is to rise again with the body, he would have no belief in a resurrection.

7803 As regards the speech of spirits with the inhabitants of the planet Jupiter, there are spirits who chastise; there are those who instruct; and there are those who rule them. The spirits who chastise apply themselves to the left side, and incline themselves toward the back; and when they are there, they draw forth from the man’s memory all his deeds and thoughts; for this is easy to spirits, because, when they come to a man, they come instantly into all his memory (n. 6199, 6193, 6198, 6199, 6214). If they find that he has done evil or thought evil, they reprove him, and also chastise him with a pain in the joints of the feet or of the hands, or with pain about the epigastric region; this moreover, spirits can do dexterously, when it is permitted. When such chastisers come to a man, they excite horror together with fear; whereby he is aware of their approach. Evil spirits can excite fear when they approach anyone, especially those who when they lived in the world had been robbers. That I might know in what manner these spirits act when they come to a man of their earth, it was permitted that such a spirit should come also to me. When he was near, horror attended with fear palpably seized me; but I was not terrified and in horror inwardly, but outwardly, because I knew that he was such a spirit. He was also seen, and appeared like a dark cloud with little moving stars in the cloud; moving stars signify falsities; but fixed stars truths. He applied himself to my left side, toward the back; and he also began to reprove me on account of the things I had done and thought, which he drew forth from my memory and gave a wrong interpretation to; but he was hindered by the angels who also were present. When he noticed that he was with another than a man of his own earth, he began to speak to me, and to say that when he comes to a man, he knows all and everything which the man has done and thought; also that he severely reproves him, and likewise chastises him with various pains.

7804 The spirits who instruct, however, also apply themselves to the left side of those whom they instruct, but more in front. They also reprove, but gently, and presently teach how they ought to live. These also appear dark, yet not as the former, like clouds; but as if clothed with sackcloth. These are called “instructors,” but the former “chastisers.”

7805 When these spirits are present, angelic spirits also, likewise from their earth, are present, and take their seat at the head, and as it were fill it in a special manner. Their presence is also perceived there as a gentle breathing, for they are afraid lest the man should perceive even the least pain or anxiety from their approach and influx. They rule the chastising and instructing spirits, preventing the former from doing worse to the man than is permitted by the Lord, and enjoining the latter to speak the truth. It has also been given me to speak with these angelic spirits.

7806 There are two signs which appear to those spirits when they are with a man. They see an old man with a whitish face; this is a sign to say nothing but what is true. They also see a face in a window; this is a sign to depart thence. I have seen both that old man, and likewise the face in the window; when the latter was seen, the spirit immediately departed from me.

7807 When the chastising spirit was with me, the angelic spirits kept my face constantly cheerful and smiling, and the region about the lips prominent, and my mouth open. This the angels very easily do by means of influx. They said that when present they induce such a countenance upon the inhabitants of their earth.

7808 If after chastisement and instruction the man again does evil or thinks to do evil, and does not restrain himself by virtue of the precepts of truth, on the return of the chastising spirit he is more severely punished. But the angelic spirits moderate the punishment according to the intention in the deeds, and according to the will in the thoughts.

7809 Spirits there speak with man, but not conversely man with spirits, except these words, when he is instructed, that “he will do so no more.” Nor is he allowed to tell any of his companions that a spirit has spoken to him; and if he does, he is severely punished. These spirits of Jupiter at first supposed that when they were with me, they were with a man of their own earth; but when in my turn I spoke to them, and also when I thought that I would publish such things, and they were not allowed to chastise, or to instruct me, they noticed that they were with another.

7810 At another time also a chastising spirit came to me, and applied himself to my left side below the middle of the body, as before, and also desired to punish me; but he was driven away by their angels, who likewise were present. He then showed me the kinds of punishments which they are permitted to inflict on the men of their earth if they do evil and intend to do evil. Besides a pain in the joints, there was a painful contraction around the middle of the belly, which is felt like a compression by a sharp girdle; there was alternate withdrawal of the respiration, even to distress; also a prohibition against eating anything but bread; lastly, a denunciation of death if they did not leave off doing such things; and at the same time a deprivation of the joy from consort, children, and companions, resulting in the instilling of grief.

7811 From all this it can be seen that their angels, who sit at the head, exercise a kind of judicature over the man, for the angels permit, moderate, restrain, and inflow. But it was given me to say to them that they ought not to believe that they judge; but that the Lord alone is the Judge, and that from Him flow in with them all the things which they direct and enjoin upon the chastising and instructing spirits, and that these things only appear as if from them.

7812 Besides the spirits of whom mention has now been made, there are also spirits who infuse contrary persuasions; being those who while they lived in the world were banished from the society of others, because they were evil. When they approach, there appears as it were a flying flame which glides down near the face; they place themselves beneath, at the man’s hinder parts, and speak from there toward the parts above. They speak things contrary to those which the instructing spirit from the angels has said; namely, that they need not live according to the instruction, but at their own good will and pleasure, and the like. They usually come immediately after the former spirits have departed. But the men on that earth know who and of what quality these spirits are, and therefore they pay no regard to them. Nevertheless they thus learn what evil is, and so what good is; for by evil is learned what is good, the quality of good being known from its opposite. All perception of a thing is according to reflection bearing on the distinctions that come from contraries in various ways and in various degrees.

7813 The subject of the spirits and inhabitants of the planet Jupiter will be continued at the end of the following chapter.