is by the hearing and sight into the understanding; but the internal way, by which good flows in from the Lord, is through his inmost principle into the will, on which subject see what was shown in the passages cited, n. 9596. From these considerations it is evident that the celestial goods, which are sig nified by bread, by cakes, and by wafers of what is unleavened, exist by the Divine Truth proceeding from the Divine Good of the Lord, and that this is meant by what is said, "With fine flour of wheat thou shalt make them." Since this is the case, all the meat-offerings, which were prepared by various methods, were made of fine flour mingled with oil, see Levit. ii. 1 to the end; chap. vi. 13 to 16; Numb. vii. 19 and the following verses; chap. xv. 2 to 15; chap. xxviii. 11 to 15. That fine flour, and also meal, denotes truth which is from good, is manifest from the following passages," Thou didst eat fine flour, honey and oil, whence thou becamest exceedingly beautiful,' Ezek. xvi. 13; these things are said of Jerusalem, by which is there meant the Ancient Church; fine flour denotes the truth derived from the good of that church, honey its delight, oil the good of love, and to eat is to appropriate; wherefore it is said thou becamest beautiful, for spiritual beauty is from truths and goods. And in Hosea, "It hath no standing corn, the germ shall not yield meal, if so be it yield, strangers shall devour it," viii. 7; where standing corn denotes the truth of faith derived from good in conception, n. 9146; the germ shall not yield meal denotes barrenness, because truth is not derived from good; the strangers who shall devour denote falses derived from evil which will consume. And in the 1st book of Kings, "A woman of Zidon in Zarephtha said to Elias, that she had nothing of which to make a cake, but a handful of meal in a cask, and a little oil in a cruse: Elias said, that she should make for him a cake in the first place, and the cask of meal would not be consumed, and the cruse of oil would not fail: which also came to pass," xvii. 12 to 15. By meal is here signified the truth of the church, and by oil its good, for by the woman of Zidon is represented the church which is in the knowledges of truth and good, and by Elias the prophet, the Lord as to the Word; hence it is evident what this miracle involves, for all the miracles recorded in the Word involve such things as relate to the church, n. 7337, 8364, 9086; hence it is manifest what is signified by the cask of meal not being consumed, and the cruse of oil not failing, if the woman made a cake of what few things she had for Elias in the former place, and for her son in the latter. That woman denotes the church, see n. 252, 253; that Zidon denotes the knowledges of truth and good, n. 1201; and that Elias denotes the Lord as to the Word, n. 2762, 5247. And in Isaiah, "O daughter of Babel, take a millstone, and grind meal,” xlvii. 2; where the daughter of Babel denotes

those in the church who are in a holy external, but in a profane internal; to grind meal denotes to select such things from the sense of the letter of the Word, as serve to confirin the evil of self-love and the love of the world, which evil is profane; to grind denotes to select, and also to explain in favor of those loves; and meal denotes truth that is service able, see n. 4335; hence it is evident what is meant by grinding, and consequently by what is ground, as in Jeremiah, "Princes are hanged up by their hand, the faces of the old were not honored, they brought the young men to grind," Lam. v. 12, 13. And in Moses, "Moses took the calf which they had made, and burned it with fire, and ground it until it became. most minute, then he sprinkled the surface of the waters, and made the sons of Israel to drink," Exod. xxxii. 20; Deut. ix. 21. And in Matthew, "Then two shall be in the field, one shall be taken, the other shall be left; [two women] shall be grinding, one shall be taken, the other shall be left," xxiv. 40, 41. Hence it is evident what is denoted by grinding, that in a good sense it denotes to select truths from the Word and explain them to the service of what is good, and in a bad sense to the service of what is evil, see n. 7780; whence also it is manifest what is signified by what is ground, consequently what by meal and fine flour.

9996. "And thou shalt give them upon one basket "-that hereby is signified the sensual principle in which those things are, appears from the signification of basket, as denoting the sensual principle. The reason why basket denotes the sensual principle is, because the sensual principle is the ultimate of the life of man, and in the ultimate are stored up all interior things in order, see n. 9828, 9836; and by vessels of every kind in the Word are signified external things, wherein are things interior, n. 3079. Hence now it is that it is said, that the bread, the cakes, and the wafers of what is unleavened should be given into a basket, and should be brought in a basket; that the sensual principle appertaining to man is the ultimate of his life, see n. 9212, 9216. But the case herein is this; there are two principles appertaining to man which constitute his life, the intellectual principle and the will principle; the ultimate of the intellectual principle is called the sensual scientific, and the ultimate of the will principle is called sensual delight; the sensual scientific, which is the ultimate of the intellectual principle, is imbibed through two senses, which are hearing and seeing, and the sensual delight, which is the ultimate of the will principle, is imbibed also through two senses, which are tasting and touching; the ultimate of the perception of each is smelling. The sensual scientific, which is the ultimate of the intellectual principle, is meant in the Word by a cup, for the wine which is therein, or the water, denotes the truths which are of the

intellectual part; but the sensua delight, which is the ultimate of the will principle, is meant in the Word by a basket; and whereas the ultimate is the continent of all interior things, therefore also interior things are meant by those vessels,-by a cup intellectual truths, and in the opposite sense falses, and by basket goods of the will, and in the opposite sense evils; for goods appertain to the will, and truths to the understanding; that cups denote intellectual truths in the complex, see n. 5120, 9557; and that baskets denote goods of the will in the complex, n. 5144. Whether we speak of goods of the will, or of celestial goods, it is the same thing, in like manner whether we speak of utellectual truths or of spiritual truths; that those things which were placed in the basket signify celestial goods, see just above, 11. 9992, 9993, 9994, and whereas the sensual principle is their a ltimate, and thereby the continent of all, therefore it is said that all those should be given upon a basket.

9997. "And thou shalt canse them to approach in the basket "—that hereby is signified thus the presence of all things appears from the signification of causing to approach, as denot ing conjunction and presence, see n. 9378; and from the signification of a basket, as denoting the sensual principle, containing all things, see just above, n. 9996.

9998. "And the bullock, and the two rams"-that hereby is signified the natural or external principle of man, and his spiritual and internal principle, which were to be purified, appears from the signification of the bullock, as denoting the natural or external principle of man, which is to be purified, see above, n. 9990; and from the signification of the rams, as denoting the spiritual or internal principle of man which is to be purified, see also above, n. 9991.

9999. Verses 4 to 9. And Aaron and his sons thou shalt cause to approach to the door of the tent of the congregation, and thou shalt wash them with waters. And thou shalt take garments, and shalt clothe Aaron with the tunic, and with the robe of the ephod, and with the ephod, and with the breast-plate; and thou shalt gird him with the girdle of the ephod. And thou shalt set the mitre upon his head, and thou shalt give the coronet of holiness upon the mitre. And thou shalt take the oil of anointing, and shalt pour it upon his head, and shalt anoint him. And thou shalt cause his sons to approach, and shalt clothe them with tunics. And thou shalt gird them with a belt, Aaron and his sons, and shalt tie turbans to them, and the priesthood shall be to them for the statute of an age; and thou shalt fill the hand of Aaron and the hand of his sons. And Aaron and his sons, signifies the Lord as to the Divine Good, and as to the Divine Truth thence derived. Thou shalt cause to ap proach to the door of the tent of the congregation, signifies the conjunction of each in heaven. And thou shalt wash them with

waters, signifies purification by the truths of faith. And thou shalt take garments, and clothe Aaron, signifies a representative of the Lord's spiritual kingdom. With the tunic, signifies the inmost of that kingdom. And with the robe of the ephod, sig. nifies the middle of that kingdom. And with the ephod, signifies its ultimate. And with the breast-plate, signifies Divine Truth shining forth from the Divine Good of the Lord. And thou shalt set the mitre upon his head, signifies the Divine Wisdom. And thou shalt give the coronet of holiness upon the mitre, signifies the Divine Human of the Lord. And thou shalt take the oil of anointing, signifies a representative of inauguration into the Divine Good. And shalt pour it upon his head and anoint him, signifies a representative of the Divine Good in the Lord as to the whole Human [principle]. And thou shalt cause his sons to approach, signifies the conjunction of the Divine Truth proceeding from the Divine Good of the Lord. And thou shalt clothe them with tunics, signifies a representative of the Divine Spiritual [principle] proceeding. And thou shalt gird them with a belt, signifies a bond of conjunction that all things may be kept in connexion, and hence in a heavenly form. Aaron and his sons, signifies the Lord as to Divine Good and the Divine Truth thence proceeding. And shalt tie turbans to them, signifies intelligence from wisdom. And the priesthood shall be to them, signifies the Lord as to the work of salvation in successive order. For the statute of an age, signifies according to the eternal laws of order. And thou shalt fill the hand of Aaron, and the hand of his sons, signifies a representative of the Divine Power of the Lord by Divine Truth derived from Divine Good.

10,000. "And Aaron and his sons "-that hereby is signified the Lord as to Divine Good, and as to the Divine Truth thence derived, appears from the representation of Aaron, as denoting the Lord as to Divine Good, see n. 9806; and from the representation of his sons, as denoting the Lord as to the Divine Truth thence derived, see n. 9807.

10,001. “Thou shalt cause to approach to the door of the tent of the congregation "-that hereby is signified the conjunction of each in heaven, appears from the signification of causing to approach, as denoting presence and conjunction, as above, n. 9997, here the conjunction of Divine Good and Divine Truth in heaven; and from the signification of the door, as denoting introduction, see n. 8989; and from the representation of the tent of the congregation, as denoting heaven, see n. 9457, 9481, 9485, 9963. The reason why the bullock, the rams, the bread, the cakes, and the wafers of what was unleavened in the basket, and Aaron with his sons, were to be presented at the door of the tent of the congregation, and that these latter *The tunic was a garment immediately investing the body.

should be there clothed with garments, and anointed, and the former should be there offered upon the altar, was, because the place where the door of the tent of the congregation was, repre sented the marriage of Divine Good with Divine Truth; for by the altar, which also was set at the door of the tent, was represented the Lord as to Divine Good, and by the tent of the congregation was represented the Lord as to Divine Truth; hence by the place at the door of the tent was represented the conjunction of good and of truth, which conjunction is called the heavenly marriage. That by the altar of burnt-offering was represented the Lord as to Divine Good, see n. 9964; and that by the tent of the congregation was represented the Lord as to Divine Truth, n. 9963. That the altar was there placed is manifest from Moses, "And Moses set the altar of burnt-offering at the door of the tent," Exod. xl. 29. That the conjunction of good and of truth is the heavenly marriage, and that it is heaven, see n. 2173, 2508, 2618, 2803, 3204, 3132, 3952, 4434, 6179. From these considerations it is now evident, that by causing Aaron and his sons to approach to the door of the tent of the congregation, is signified the conjunction of each, namely of Divine Good and Divine Truth from the Lord in heaven.

10,002. "And thou shalt wash them with waters"-that hereby is signified purification by the truths of faith, appears from the signification of washing with waters, as denoting purification by the truths of faith, see n. 3147, 5954, 9089. That all purification and regeneration is effected by the truth of faith, see n. 2769, 7044, 8625 to 8640, 8772; and that waters denote the truths of faith, n. 739, 2702, 3058, 3424, 4576, 7037, 8568.

10,003. "And thou shalt take garments, and shalt clothe Aaron "-that hereby is signified a representative of the Lord's spiritual kingdom, appears from the signification of the garments of Aaron, as being a representative of the Lord's spiritual kingdom, see n. 9814.

10,004. “With the tunic"-that hereby is signified the inmost of that kingdom, appears from the signification of the tunic with which Aaron was clothed, as denoting the Divine Spiritual immediately proceeding from the Divine Celestial, thus the inmost of the spiritual kingdom, see n. 9826, 9942.

10,005. "And with the robe of the ephod "—that hereby is signified the middle of that kingdom, appears from the signification of the robe, as denoting the Divine Spiritual mediately proceeding from the Divine Celestial, thus the middle of the spiritual kingdom, see n. 9825. The reason why it is called the robe of the ephod is, because the robe belonged to the ephod; it was also divided from the tunic by the girdle; for there were two girdles, one common to the ephod and the robe together.