as the south, is signified, that they should have the wisdom of good: the south, by virtue of the heat which prevails when the sun is in it, signifies good; and by virtue of the light which then exists, it signifies truth. So in Ezekiel: "In the visions of God brought he me into the land of Israel, and set me upon a very high mountain, upon which as the frame of a city on the south,” (xl. 2;) speaking of the new Jerusalem or kingdom of the Lord; which, being in the light of wisdom and intelligence. is on the south. So in David: "He shall bring forth thy righteousness as the light, and thy judgment as the south." (Psalm xxxvii. 6.) Again: "Thou shalt not be afraid for the terror of night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth in the south," (xci. 5, 6) not to be afraid for the destruction that wasteth in the south, signifies, not to be afraid of damnation, which overtakes those who are in possession of knowledges and perverts them. So in Ezekiel : "Son of man. set thy faces towards the south, and drop towards the south, and prophesy against the forest of the field of the south; and say to the forest of the south-All faces, from the south to the north shall be burned therein," (xx. 46, 47 :) the forest of the south signifies those who possess the light of truths and extinguish it; consequently, it signifies those within the church who are of such a character. So in Daniel: "Out of one of them came forth a little horn, which waxed exceeding great toward the south and toward the east, and toward the pleasant land; and it waxed great even to the host of the heavens," (viii. 9, 10 ;) denoting those who oppose all things belonging to goodness and truth. So in Jeremiah: "Give glory to Jehovah your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness: the cities of the south shall be shut up, and none shall open them," (xiii. 16, 19;) where the cities of the south denote the knowledges of truth and goodness. So in Obadiah: "The captivity of Jerusalem, which is in Sepharad, shall possess the cities of the south," (verse 20;) where the cities of the south, in like manner, denote the knowledges of truth and goodness, consequently, the principles of truth and goodness themselves which were to be inherited; the subject there treated of is concerning the Lord's kingdom. With respect to this signification of Abram's journeying towards the south, as denoting the Lord's

The author here, as in various other places, distinguishes between intelligence and wisdom. It may be expedient to remind the reader, that intelligence has respect chiefly to truth, but that wisdom has respect chiefly to good; or, in other words, intelligence is that state of the understanding which is the result of the love and possession of truth; but wisdom is that state of the understanding which results from the love of goodness and its practice in the life.

progression into principles of goodness and truth, consequently into a bright lucid state as to the interiors, the case is this: knowledges are the means which open the way to behold things celestial and spiritual: by knowledges the way is opened for the internal man to flow into the external, in which are contained the recipient vessels, which are as many in number as are the knowledges of goodness and truth with which it is furnished: into these, as their vessels, celestial things enter by influx.

1459. Verse 10. And there was a famine in the land; and Abram went down into Egypt to sojourn there, because the famine was grievous in the land. "There was a famine in the land," signifies a scarcity of knowledges as yet with the Lord, when he was a child: "and Abram went down into Egypt to sojourn there," signifies instruction in knowledges from the Word; Egypt is the science of knowledges to sojourn is to be instructed: "because the famine was grievous in the land," signifies much scarcity as to his external man.

*

1460. "And there was a famine in the land."-That these words signify a scarcity of knowledges as yet with the Lord, when he was a child, appears from what has been said above. Knowledges, with man, never come, in childhood, from his interior part, but from the objects of the senses, especially from hearing. For, as was said above, there are in the external man recipient vessels, which are called things of the memory, and these are formed by knowledges, through the influx and aid of the internal man, as may be obvious to every one: consequently, knowledges are learned and implanted in the memory, according to the influx of the internal man. Thus also it was with the Lord when a child, because he was born as other men are, and, as other men, received instruction. But with him, the interiors were celestial, which adapted the vessels for the reception of knowledges, and afterwards adapted the knowledges so received to become vessels for the reception of the divinity. The interiors with him were divine by derivation from Jehovah bis father; the exteriors were human by derivation from Mary his mother. Hence it may appear that with the Lord, equally as with other men, there was, in childhood, a scarcity of knowledges in his external man. That a famine signifies a scarcity of knowledges, appears from other parts of the Word; as in

*This expression, the science of knowledges, will seem unintelligible and without meaning, unless it be well considered what science is, and also what knowledge is, and how they are perfectly distinct from each other. Science, according to our author, is the first information which the mind receives, or more properly takes from without, by the outward senses; knowledge arises from collecting and comparing such information by the light of reason, and thus digesting it, and storing it up in the memory for the use of life: sciences, therefore, or scientifics, may be considered as the materials of knowledges, and knowledges as the orderly combinations and arrangements of materials in the mind. See note, n. 24, Voľ I., and those above, at n. 1435, and 1450.

Isaiah: "They regard not the work of Jehovah, neither con. sider the operation of his hands; therefore shall my people go into captivity, because there is no knowledge, and their glory shall be men of famine, and their multitude dried up with thirst," (v. 12, 13:) men of famine signify a scarcity of the knowledges of celestial things; a multitude dried up with thirst signifies a scarcity of the knowledges of spiritual things. So in Jeremiah: "They have lied against Jehovah, and said, It is not he; neither shall evil come upon us; neither shall we see sword nor famine; and the prophets shall become wind, and the word is not in them," (v. 12, 13:) where sword and famine signify to be deprived of the knowledges of truth and goodness; prophets denote those who teach, in whom the word is not. That to be consumed with sword and famine is to be deprived of the knowledges of truth and goodness, and that sword and famine are expressions relating to devastation, the sword denoting devastation as to things spiritual, and famine denoting devastation as to things celestial, appears throughout the Word; as Jer. xiv. 13-16, 18; Lament. iv. 9; and in other places. So also in Ezekiel : "And I will increase the famine upon you, and will break your staff of bread; and I will send upon you famine, and the evil beast, and they shall bereave thee: and I will bring the sword upon thee," (v. 16;) where famine signifies the deprivation of the knowledges of celestial things, or of the knowledges of good; hence come falsities and evils. So in David: Moreover he called for a famine upon the land; he brake the whole staff of bread," (Ps. cv. 16:) to break the staff of bread, signifies to be deprived of celestial food; for the life of good spirits and of angels is supported by no other food than by the knowledges of goodness and truth, and by principles of goodness and truth themselves; hence originates the signification of famine, and of bread, in the internal sense. Again, in David: "He satisfieth the longing soul, and filleth the famished soul with goodness," (cvii. 9;) denoting those who desire knowledges. So in Jeremiah: "Lift up thy hands for the soul of thy young children, that faint by famine at the top of every street," (Lament ii. 19;) where famine denotes a want of knowledges, streets denote truths. So in Ezekiel : "They shall dwell safely, and none shall make them afraid: and I will raise up for them a plant of renown, and they shall be no more consumed by famine in the land," (xxxiv. 28, 29;) denoting that they should be no longer destitute of the knowledges of goodness and truth. So in John: "They shall not hunger any more, nor thirst any more," (Rev. vii. 16;) speaking of the Lord's kingdom, where they live in an abundance of all celestial knowledges and good things, signified by not hungering, and of all spiritual knowledges and truths, signified by not thirsting. In like manner the Lord said in John, "I am

the bread of life; he that cometh unto me shall never hunger, and he that believeth on me shall never thirst," (vi. 35.) So in Luke: Blessed are ye that hunger now; for ye shall be filled," (vi. 21.) Again: "He hath filled the hungry with good things," (i. 53;) speaking of celestial good things and the knowledges of them. That a famine signifies a scarcity of knowledges, is plainly declared in Amos: "Behold the days come, saith the Lord Jehovah, that I will send a famine upon the land, not a famine of bread, nor a thirst for waters, but of hearing the words of Jehovah," (viii. 11, 12.)

1461. "And Abram went down into Egypt to sojourn there." That these words signify instruction in knowledges from the Word, appears from the signification of Egypt, and from the signification of sojourning. That Egypt signifies the science of knowledges, and that to sojourn signifies to be instructed, will be seen presently. That the Lord was instructed in childhood as other men are, appears from the passages in Luke adduced above, n. 1457; and also from what was said just above concerning the external man, which cannot be reduced to correspondence and concordance with the internal man otherwise than by knowledges. The external man is corporeal and sensual, and is not receptive of any thing celestial and spiritual, unless knowledges be previously implanted in it as seeds in their ground; for in these, things celestial may find their recipient vessels. But these knowledges must be derived from the Word. Knowledges derived from that source are of such a nature as to be open for communication from the Lord himself; for the Word itself is derived from the Lord through the heavens, containing the life of the Lord in all and every part of it, although this does not appear in its external form. Hence it may be manifest, that the Lord, in his childhood, would not imbibe any other knowledges than those of the Word, which to him. was open, as just observed, for communication from his Father, Jehovah himself, with whom he was to be united and become one; and so much the more, because there is nothing said in the Word, which, in its inmost contents, has not relation to him, and which did not previously come from him: for the human essence was only an additament to his divine essence which was from eternity.

1462. That Egypt is the science of knowledges in respect to the Lord, but science in general in respect to other men, may appear from its signification in the Word, abundantly spoken of above, particularly in n. 1164, 1165. For the ancient church was seated in Egypt, as in many other places, n. 1238, and when the church was there, sciences, above anything else, flourished in that country, whence by Egypt is signified science. But after they became desirous to enter by sciences into the mysteries of faith, and thus from their own power to explore

the truth of divine arcana, then they became addicted to magic, and by Egypt were signified scientifics which pervert, whence come falsities, and from these evils, as appears from Isaiah xix. 11. That by Egypt are signified useful sciences, and thus, in the present case, that science of knowledges which is capable of serving as recipient vessels for things celestial and spiritual, may appear from the following passages in the Word: "They have seduced Egypt the corner-stone of the tribes," (Isaiah xix. 13 ;) where it is called the corner-stone of the tribes, as serving for a support to the things belonging to faith, which are signified by tribes. Again, in the same prophet: "In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to Jehovah Zebaoth in that day shall there be an altar to Jehovah, in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah ; and it shall be for a sign and for a witness to Jehovah Zebaoth in the land of Egypt: for they shall cry unto Jehovah because of the oppressors, and he shall send them a Saviour and a great one, and he shall deliver them: and Jehovah shall be known to Egypt, and the Egyptians shall know Jehovah in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto Jehovah, and shall perform it; and Jehovah shall smite Egypt, he shall smite and heal it and they shall return to Jehovah, and he shall be intreated of them, and shall heal them," (xix. 18-22 ;) speaking of Egypt in a good sense, to denote those who are attached to scientifics, or natural truths, which are the vessels of spiritual truths. Again, in the same prophet: "In that day there shall be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria; and the Egyptians shall serve with the Assyrians: in that day shall Israel be the third with Egypt and with Assyria, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be my people Egypt, and Assyria the work of my hands, and Israel mine inheritance," (xix. 23-25 ;) where by Egypt is signified the science of natural truths, by Assyria reason or things rational, and by Israel things spiritual, which succeed each other in orderly arrangement; wherefore it is said, that in that day there shall be a highway from Egypt to Assyria, and Israel shall be the third with Egypt and with Assyria. So in Ezekiel : "Fine linen in broidered work from Egypt was thy spreading forth, that it might be to thee for a flag." (xxvii. 7;) speaking of Tyre, by which is signified the possession of knowledges; fine linen in broidered work denotes the truths of sciences which are of service: scientifics, as belonging to the external man, ought to serve the internal. Again, in the same prophet: "Thus saith the Lord Jehovih: At the end of forty years I will gather Egypt from the people whither they were scattered, and I will bring again the captivity of Egypt," (xxix.