When those who purposely and wilfully committed evil were not so protected (1 Kings ii. 28–31).

Moreover, because "horns" signified truths from good, when kings were anointed this was done by oil out of a horn.

That David was so anointed, see 1 Sam. xvi. 1, 13:

And Solomon, 1 Kings i. 39;

the "oil" signifying good of love. From this signification of horns, well known to the ancients, it was customary to make horns bearing fruits and flowers; from this came the word cornucopia.

317. "And seven eyes" signifies and who has omniscience. This is evident from the signification of "seven eyes," as meaning, in reference to the Lord, omniscience; for as "eyes" in reference to man signify the understanding, so in reference to the Lord they signify omniscience. That "eyes" in reference to man signify the understanding, and in reference to the Lord providence, as also Divine wisdom and intelligence, which is omniscience, see above, (n. 152). "Seven eyes" are mentioned, because "seven" signifies all things, and is predicated of what is holy (as above).

318. "Which are the seven spirits of God, sent forth into all the earth," signifies that all wisdom and intelligence in heaven and in the church are therefrom.-This is evident from the signification of "the seven spirits of God," as meaning Divine truth. going forth from the Lord (of which above, n. 183); and as they signify Divine truth going forth from the Lord, they also signify the Divine wisdom or omniscience. It is evident also from the signification of "sent forth into all the earth," as meaning that this is the source of all wisdom and intelligence in heaven and in the church. "To be sent forth" signifies to be communicated, and "all the earth" signifies the church both in the heavens and on earth (see above, n. 304). This makes clear why it is said that "the seven eyes of the Lamb were the seven spirits of God, sent forth into all the earth," for "seven eyes" signify the omniscience that the Lord has from Divine good through Divine truth. From this are all wisdom and intelligence, because man cannot from himself understand truth and relish good, but only from the Lord; and all wisdom and intelligence are of truth from good. Unless wisdom and intelligence be formed from good, they are not wisdom and intelligence, but folly and insanity, which appear to the ignorant and the evil like wisdom and intelligence, because of their being able to speak and reason from the memory. For what is man's own (proprium) is nothing but evil and falsity; his own voluntary (proprium ejus voluntarium) is evil, and his own intel

lectual therefrom ( proprium ejus intellectuale) is falsity; whatever therefore is from man's own (ex propria) is contrary to wisdom and intelligence; and what is contrary to wisdom is folly, and what is contrary to intelligence is insanity. From this it can be seen that unless man is raised up by the Lord from his selfhood (a suo proprio), which is done when he receives Divine truth not only in the memory but also in the life, it is utterly impossible for him to be wise and intelligent. But this elevation by the Lord from the selfhood (a proprio) is not apparent to man, nor is it perceived by him while he is in the world, but it first becomes apparent when he comes into his spirit, and this takes place when his spirit has been separated from his material body; but even then it is perceived only by those who come into heaven. It is said wisdom and intelligence, because wisdom is of truth from good, for man then relishes good in truth; but intelligence is of truth through which good comes, for then man has not yet a relish for good in truth, but is affected by truth because it is truth. Those who are in the Lord's celestial kingdom are in wisdom, because they are in truths from good; but those who are in the Lord's spiritual kingdom are in intelligence, because they are in truths through which good comes. (But of those who are in truths through which good comes, see Doctrine of the New Jerusalem, n. 23; and of those who are in truths from good, n. 24; and of the celestial kingdom and the spiritual kingdom, Heaven and Hell, n. 20-28.)

319. [Verse 7.] "And he came and took the book out of the right hand of Him that sat upon the throne" signifies that thesc things are from His Divine Human.-This is evident from the signification of "the Lamb," who took the book out of the right hand of Him that sat upon the throne, as meaning the Lord in respect to the Divine Human (see above, n. 314); “the right hand of Him that sat upon the throne" meaning the Lord in respect to omnipotence and omniscience (see also above, n. 297, 298[a,b]). From this it is that "He came and took the book out of the right hand of Him that sat upon the throne" signifies that these are from the Divine Human. Omnipotence and omniscience are meant for the further reason that this is what is here treated of, as can be seen from the preceding words, that "the Lamb had seven horns and seven eyes;" "the seven horns" signifying omnipotence, and "the seven eyes" omniscience (see just above, n. 316[a,b], 317), and "the Lamb" the Divine Human (n. 314). That omnipotence and omniscience belong to the Lord's Divine Human ̧ can be seen from what has been said and shown above (n. 10, 26, 32, 49, 52, 63, 77, 82, 97, 113, 114, 135, 137, 151, 178, 200, 205. end, 209, 254, 297, 309),

VERSES 8-10,

320. "And when He had taken the book, the four animals and the four-and-twenty elders fell down before the Lamb, having every one harps, and golden bowls full of incense, which are the prayers of the saints. And they were singing a new song, saying, Worthy art Thou to take the book, and to open the seals thereof; for Thou wast slain, and didst redeem us to God in Thy blood, out of every tribe and tongue, and people and nation. And Thou didst make us unto our God kings and priests: and we shall reign upon the earth." 8. "And when He had taken the book" signifies after acknowledgment that the Lord's Human is Divine, and has omnipotence and omniscience [n. 321]; "the four animals and the four-and-twenty elders fell down before the Lamb" signifies acknowledgment and consequent glorification of the Lord by angels of the higher heavens [n. 322]; "having every one harps" signifies confession from spiritual truths [n. 323]; “and golden bowls full of incense" signifies confession from spiritual goods [n. 324]; "which are the prayers of the saints" signifies from which is worship [n. 325].

9. "And they were singing a new song" signifies acknowledgment and confession from joy of heart [n. 326]; "saying, Worthy art Thou to open the book and to loose the seals thereof" signifies that the Lord from the Divine Human has omnipotence and omniscience [n. 327]; "for Thou wast slain, and didst redeem us to God in Thy blood," signifies separation of all from the Divine, and conjunction with the Divine by acknowledgment of the Lord, and by reception of Divine truth from Him [n. 328, 329]; "out of every tribe and tongue" signifies by all who are in truths in respect to doctrine and in respect to life [n. 330]; "and people and nation" signifies who are of the Lord's spiritual church and of His celestial church [n. 331].

10. "And didst make us unto our God kings and priests" signifies that from the Lord these are in the truths and goods of the church and of heaven [n. 332]; "and we shall reign upon the earth" signifies the power that belongs to the Lord alone through Divine truth united to Divine good, and power and wisdom therefrom that those have who are of the Lord's spiritual and celestial kingdoms [n. 333].

321. [Verse 8.] "And when He had taken the book" signifies after acknowledgment that the Lord's Human is Divine, and has omnipotence and omniscience.-This is evident from the connection in the internal sense, since this is the subject treated of just before (see n. 316[a,b]-319); and in what now follows this is acknowledged, and on this account the Lord is celebrated and glorified; and as this celebration and glorification is a living acknowledginent that the Lord's Human is Divine, and has omnipotence and omniscience, and this acknowledgment now follows, this is signified by "when He had taken the book." Glorification of the Lord (in what now follows) takes place in this order: first, by angels of the higher heavens; then by angels of the lower heavens; and lastly, by those who are beneath the heavens. Glorification of the Lord by angels of the higher heavens is contained in verses 8-10; glorification of the Lord by angels of the lower heavens in verses 11, 12; and glorification by those who are beneath the heavens in verse 13; but of this more particularly in what follows.

322. "The four animals and the four-and-twenty elders fell down before the Lamb" signifies acknowledgment and consequent glorification of the Lord by angels of the higher heavens.—This is evident from the signification of " the four animals and the fourand-twenty elders," as meaning, in general, the whole heaven, but in particular the inmost heavens, consequently angels of the higher heavens (of which see above, n. 313[a]); here in particular the angels of those heavens, because in what follows there is glorification by angels of the lower heavens. Also from the signification of "fell down before the Lamb," as meaning acknowledgment from a humble heart. That "to fall down" signifies humiliation, and in that state reception and acknowledgment of heart, see above (n. 290). Acknowledgment of the Lord's Divine Human is clearly meant, for that is signified by "the Lamb" (see above, n. 314). What the higher heavens are, and what the lower heavens are, shall be told in a few words. There are three heavens: the third or inmost heaven is where the angels are who are in celestial love; the second or middle heaven is where the angels are who are in spiritual love; the first or outmost heaven is where the angels are who are in spiritual-natural love. The third or inmost heaven is conjoined with the second or middle by intermediate angels, who are called celestial-spiritual and spiritual-celestial angels; these intermediate angels, together with the angels of the third or inmost heaven constitute the higher heavens; while the remainder of those in the second or middle heaven, together with those who are in the first or outmost heaven, constitute the lower heavens. The "four animals" signify specifically the third or inmost heaven, and the "four-and-twenty elders" the second or middle heaven that is in conjunction with the third or inmost; thus together they signify the higher heavens. Respecting intermediate angels, called celestial-spiritual and spiritual-celestial, and the conjunction of the third heaven with the second by these, see Arcana Caelestia (n. 1577, 1824, 2184, 4047, 4286, 4585, 4592, 4594, 6435, 6526, 8787, 8802, 9671).

323[a]. "Having every one harps" signifies confession from spiritual truths.-This is evident from the signification of a "harp," as meaning confession from spiritual truths. This is signified by "harps," because the harp was a stringed instrument, and by such instruments spiritual things, that is, those that are of truth, are signified, while wind instruments signify celestial things, or those that are of good. Such things are signified by musical instruments because of their sounds, for sound corresponds to the affections;

moreover, in heaven affections are perceived by sounds; and because there are various affections, and various sounds are produced by musical instruments, these instruments, by correspondence and consequent agreement, signify affections. In general, stringed instruments signify such things as belong to affections for truth, and wind instruments such as belong to affections for good; or, what is the same, some instruments belong to the spiritual class, and some to the celestial class. That sounds, and also musical tones, correspond to affections has been made evident to me by much experience; also that angels are affected in accordance with sounds and their variations; but to recite all such experience in passing would occupy too much space. I will mention only, what is a matter of general observation, that separated sounds excite affections for truth, that is, those are affected by them who are in affections for truth; while continuous sounds excite affections for good, that is, those are affected by them who are in affections for good. Whether you say affections for truth or things spiritual, it is the same, or whether you say affections for good or things celestial, it is the same. (But these things can be better comprehended from what has been related from experience respecting sounds and their correspondence with affections, in Heaven and Hell, n. 241.)

[b.] From all this it can now be seen why in the Word, and especially in David, so many kinds of musical instruments are mentioned, as psalteries, harps, flutes, cymbals, timbrels, horns, organs, and others, namely, that it is because of their correspondence with affections, and at the the same time with articulations that are expressions containing realities, and flowing from them. [2.] That harps especially signify affections for truth, because they excite such affections, consequently that they signify confession made by spiritual truths with a joyous heart, can be seen from the following passages. In Isaiah:

"The new wine shall mourn, the vine shall languish, all the glad-hearted shall sigh. The joy of timbrels shall cease, the noise of the merry shall cease; the joy of the harp shall cease. They shall not drink wine with a song" (xxiv. 7-9).

This treats of the vastation of the spiritual church, that is, of the good and truth thereof. Spiritual good, which is about to cease, is signified by "the new wine shall mourn," and "the joy of timbrels shall cease;" and that its truth is about to cease is signified by" the vine shall languish," and "the joy of the harp shall cease;" for "new wine" signifies spiritual good, and its joy is signified by the "timbrel;" and the "vine" signifies spiritual truth, and its joy is signified by the "harp." Since it is affection for these that