1-7, to the end; and also in Isaiah lvii. 6, lxv. 11, Jerem. vii. 18, xliv. 17, 18, 19, Ezek. xx. 28, Joel i. 9, Psalm xvi. 4, Deut. xxxii. 38. That oil also was offered upon the altar together with the sacrifices, Exod. xxix. 40, Numb. xv. 2—15, xxviii. 1, to the end. That cakes, which consisted of wheat flour, were offered upon the altar together with the sacrifices, Exod. xxix. 40, Levit. ii. 1-13, v. 11-14, vi. 6-14, vii. 9-13, xxiii. 12, 13, 17, Numb. vi. 14-21, xv. 2-15, xviii. 8-29, xxviii. 1—15, xxix. 1-7, and also in Jerem. xxxiii. 18, Ezek. xvi. 13, 19, Joel i. 9, Malachi i. 10, 11, Psalm cxli. 2. The bread of faces or show bread upon the table in the tabernacle was also made of wheat flour, Levit. xxiii. 17, xxiv. 5-10. Hence it may be seen that these four things, wine, oil, fine flour, and wheat, were holy and celestial things of worship.

779. Since oil is mentioned in this passage among the holy things of worship, and signifies celestial good, something shall here be said concerning the anointing oil, which was in use among the ancients, and afterwards commanded to the children of Israel. That in ancient times they anointed stones, which were set up as statues, appears from Genesis xxviii. 18, 19, 22. That they also anointed warlike arms, targets, and shields, 2 Sam. i. 21, Isaiah xxi. 5. That they were commanded to prepare holy oil, with which they were to anoint all the holy things of the church: that with it they anointed the altar and all its vessels, as also the tabernacle and all things belonging to it, Exod. xxx. 22—29, xl. 9, 10, 11, Lev. viii. 10, 11, 12, Numb. vii. 1. That with it they

anointed those who exercised the priestly office, and their garments, Exod. xxix. 7, 29, xxx. 30, xl. 13, 14, 15, Levit. viii. 12, Psalm cxxxiii. 1, 2, 3. That with it they anointed the prophets, 1 Kings xix. 15, 16. That with it they anointed kings, and that therefore kings were called the anointed of Jehovah, 1 Sam. x. 1, xv. 1, xvi. 6, 13, xxiv. 6, 10, xxvi. 9, 11, 16, 25, 2 Sam. i. 16, ii. 4, 7, xix. 21, 1 Kings i. 34, 35, xix. 15, 16, 2 Kings ix. 3, xi. 12, xxiii. 30, Lament. iv. 20, Habak. iii. 13, Psalm ii. 2, 6, Psalın xx. 6, Psalm xxviii. 8, Psalm xlv. 7,

Psalm lxxxiv. 9, Psalm lxxvix. 20, 38, 51, Psalm cxxxii. 17. The reason why unction with the holy oil was commanded, is, because oil signified the good of love, and represented the Lord, who, as to his Humanity, is the very and only anointed of Jehovah, anointed not with oil, but with the divine good itself of divine love; wherefore he is also named Messiah in the Old Testament and Christ in the New, John i. 41, iv. 25, and Messiah and Christ signify the anointed. It was from this circumstance that priests, kings, and all things relating to the church were anointed, and when they were anointed they were called holy, not that in themselves they were holy, but because they thus represented the Lord as to his Divine Humanity: for this reason it was sacrilege to hurt a king, because he was the anointed of Jehovah, 1 Sam. xxiv. 7, 11, xxvi. 9, 2 Sam. i. 16, xix. 21. Moreover it was a received custom for people to anoint themselves and others, to testify joyfulness of mind and benevolence, but with common oil or some other precious kind of oil, and not with holy oil, Matt. vi. 17, Mark vi. 13, Luke vii. 46, Isaiah lxi. 3, Amos vi. 6, Mic. vi. 15, Psalm xcii. 10, Psalm civ. 15, Dan. ix. 24, Deut. xxviii. 40. That it was not lawful to anoint themselves or others with the holy oil, see Exod. xxx. 31, 32.

780. "And cattle and sheep," signifies, that they have no longer any worship resulting from external or natural goods and truths of the church, because they have nothing inwardly in worship that corresponds to the above-mentioned things. The case is the same with these as with the things explained above, n. 777, 778, with this difference, that what are there mentioned are spiritual goods and truths and celestial goods and truths, but what are here mentioned are natural goods and truths, concerning the distinction between which, see above, n. 773. By beasts and sheep are signified the sacrifices which consisted of oxen, bullocks, be-goats, sheep, kids, rams, shegoats, and lambs: oxen and bullocks are meant by beasts, and kids, rams, she-goats, and lambs by sheep ; - and sacrifices were the externals of worship, which are also called the natural things of worship.

781. "And of horses, and of chariots, and of bodies and souls of men," signifies, all these things according to the understanding of the Word and doctrine deduced from it, and according to the goods and truths of its literal sense, which they are not in possession of, they having falsified and adulterated the Word, by applying the things which are therein to the securing dominion over heaven and the world in opposition to its genuine sense. These things are mentioned in the genitive case, because they relate to those that precede. That by horses is signified the understanding of the Word, see n. 298. By a chariot is signified doctrine derived from the Word, n. 437. The reason why bodies and souls of men signify the goods and truths of the literal sense of the Word, is, because they signify the same thing as the body and blood in the holy supper, where by the body is signified the divine. good of the Lord, and by the blood, the divine truth of the Lord, and from their having this signification, they also signify the divine good and the divine truth of the Word, for the Lord is the Word. But here the soul is mentioned instead of blood; the reason is, because by the soul truth is signified in like manner, see above, n. 681, and because the blood in the Word is called the soul, Gen. ix. 4, 5, Levit. xvii. 12, 13, 14, Deut. xii. 23: the same is signified by soul of man, Ezek. xviii. 27, also by the seed of man, Dan. ii. 43. The like is signified by borses and chariots in Isaiah: "And they shall bring all your brethren-upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem," lxvi. 20. This is said of the Lord's New Church, which is Jerusalem, in regard to those therein who are in the understanding of the Word, and in doctrine thence derived, which are meant by horses, chariots, and litters. Now since they who are of the Roman Catholic religion, falsify and adulterate the Word by applying it to the purpose of acquiring dominion over heaven and the world, their not being in possession of any goods and truths from the Word, nor consequently in regard to their doctrines, is signified: on this subject Jeremiah thus speaks: "The king of Babylon hath devoured me, he

hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicates," li. 34, 35. "A sword is upon their horses, and upon their chariots, and treasures, and they shall be robbed. A drought is upon her waters, and they shall be dried up for it is the land of graven images, and they are mad upon their idols,” 1. 37, 38.

782. "And the fruits that thy soul lusted after are departed from thee, and all things dainty and splendid are departed from thee, and thou shalt find them no more at all," signifies, that all the beatitudes and felicities of heaven, even those of an external nature such as they covet, will entirely flee from them, and no longer appear, because they have no celestial and spiritual affections of good and truth among them. By fruits that thy soul lusteth after, nothing else is signified but the beatitudes and felicities of heaven, these being the fruits of all things relating to doctrine and worship, which have been treated of, and likewise the desires or wishes of men when they die, and also when but recently arrived in the spiritual world. By things dainty and splendid are signified the celestial and spiritual affections of good and truth; by dainty or fat things the affections of good, as will be seen presently, and by goodly or splendid things the affections of truth, these things being called splendid, from the circumstance of their existing from the light of heaven, and its brightness in human minds, from whence the intelligence of good, and truth, and wisdom are derived. By departing and not being found any more at all, is signified that they will flee from them, and no more appear, because they are not in any celestial and spiritual good and truth. The reason why it is said that this will be the case even with those beatitudes and felicities which are external, such as they covet, is, because no other beatitudes, felicities, and affections are coveted by them, than such as are corporeal and worldly, and therefore they cannot know either the nature or the quality of those which are called celestial and spiritual. But this shall be illustrated by revealing what their lot is after death. All they of that religion, who have been in the love of do

minion from self-love, and thence in the love of the world, on their entrance into the spiritual world, which takes place immediately after death, pant after nothing but dominion and the pleasures of the mind that spring from it, and the pleasures of the body that are procurable by wealth; for the ruling love, with its affections or lusts and desires, continues with every one after death; but inasmuch as the love of dominion, from self-love, over the holy things of the church and heaven, all which are the divine things of the Lord, is diabolical; therefore after a certain time they are separated from their companions, and cast into their respective hells; still, however, in consequence of their having been in the exercise of external divine worship, and this by virtue of their religion, they are first instructed upon the nature and quality of heaven, and upon the nature and quality of the felicity of eternal life; showing that they are mere beatitudes flowing from the Lord into every one in heaven, according to the quality of the heavenly affection of good and truth which is in them; but inasmuch as they did not approach the Lord, and thence were not conjoined with him, and likewise were not in any such affection of good and truth, they had an aversion for such things, and turned themselves away, to covet the pleasures of the love of self and of the world, which are merely natural and corporeal; but since it is a property inherent in these pleasures to do evil, especially to those who worship the Lord, thus to the angels of heaven, therefore they are deprived of these pleasures also, and are then cast down to their like who are in contempt and misery in infernal workhouses. But these things befall them in proportion to the degree of their love of dominion over the divine things of the Lord, according to which degree is their rejection of the Lord. From these considerations, then, it may appear, that by the fruits that thy soul lusted after are departed from thee, and all things dainty and splendid are departed from thee, and thou shalt find them no more at all, is signified, that all the beatitudes and felicities of heaven, even those which are of an external nature, such as they covet, will entirely flee from them and no longer appear, by reason