all the goods of the internal man;-and the rams of Nebaioth are the goods of innocence and of charity there. That flocks denote the goods of the internal man, may be seen, n. 8937, 9135; that Arabia denotes where good is, n. 3268; and that Nebaioth denotes those who are there in good, n. 3268, 3686, 3688. And in Ezekiel," Arabia and all the princes of Kedar, the traders of thy hand by cattle and rams and he-goats,' xxvii. 21, speaking of Tyre, by which is signified the church where the knowledges of good and of truth are, n. 1201 ; traders denote those who have those knowledges and communicate them, n. 2967, 4453; cattle the goods of love, rams the goods of charity, and he-goats the goods of faith. In the Word flocks, cattle [pecora], and cattle [pecudes] which in the original language are distinguished by their names; and by flocks are signified in general internal things, by cattle [pecudes] the same things specifically, and by cattle [pecora] inmost things specically; but by herds things external. And in Jeremiah, "I will cause them to descend as cattle [pecora] to be slaughtered, as rams with he-goats," li. 40; where by cattle, rams, and hegoats similar things are signified. And in Ezekiel, "Thus saith the Lord Jehovah, Behold Ijudge between cattle [pecudes] and cattle [pecudes], and between the rams and the he-goats,' xxxiv. 17. Between cattle and cattle, denotes between those who are in the interiors of good and of evil; between the rams and the he-goats denotes between those who are in charity and thence in faith, and those who are in the truths of faith without charity;-rams in this passage signify the like as sheep, for rams are the males of sheep; that sheep denote those who are in charity and thence in faith, may be seen, n. 4169, 4809; and that he-goats denote those who are in truths, which are called the truths of faith, without charity, n. 4169, 4769. Similar is the signification of the ram and the he-goat in Daniel, chap. viii. 1 to the end, and also of the sheep and the he-goats in Matthew, chap. xxv. 32. And in Moses, "If a soul shall sin through error, he shall bring his guilt to Jehovah an entire ram of the flock," Levit. v. 15, 18; chap. vi. 6. By sacrifices from a ram is signified the purification of the internal man, and the implantation of the good of innocence therein; for sin by error is sin grounded in ignorance wherein is innocence, and the innocence of ignorance is of the internal man. Again, "In the new moons they shall offer two bullocks, one ram, and seven he-lambs; and afterwards a he-goat of the she-goats. In like manner on every day of the passover: and in like manner on the day of the first-fruits," Numb. xxviii. 11, 15, 19, 22, 27. This was to represent the purification of the whole man, external, internal, and inmost; by the sacrifice and burnt-offering from bullocks the purification of the external man, from a ram the purification of the internal, and from lambs the purification

of the inmost; and since purification was represented, so was also the implantation of the good of innocence, for a bullock denotes the good of innocence in the external man, a ram in the internal, and a he-lamb in the inmost, as was said above. The reason why the last of these was a he-goat was, because by a he-goat was signified the truth of faith in the external man, and the truth of faith there is the ultimate principle, n. 9959. Inasmuch as the goods and truths appertaining to man follow in that order, therefore also the presents of the princes of Israel, when the altar was anointed and the tent of the congregation, were a bullock, a ram, and a he-lamb, for burnt-offerings; and a he-goat of the she-goat for a sacrifice. Numb. vii. 15, 16, 17, 21, 22, 23, 27, 28, 29, 33 and following verses. From these considerations it may now be manifest, that a ram signifies the good of innocence and of charity in the internal man.

10,043. "And Aaron and his sons shall put their hands"that hereby is signified communication of power, appears from the signification of laying on of hands, as denoting the communication of power,-see above, n. 10,023.

10,044. "Upon the head of the ram "-that hereby is signified with the whole, appears from the signification of the head, as denoting the whole man, thus the whole, see n. 10,011. The reason why the head denotes the whole is, because it is the highest, and therein is the inmost principle of man; and from what is supreme proceed all things which are beneath, as also from what is inmost proceed all things which are without, for the latter and former things are thence derived; the inmost principle appertaining to man is his will and understanding, these in their beginnings [principia] are in the head, and the things which thence proceed are acts [or deeds], which are effects of interior principles in the body; wherefore when mention is made of the will and the understanding, the whole man is meant, for thence man is a man. The acts of the body also have from the will all that belongs to them; hence it is, that man is not regarded from the acts of the body or works, but from the will in them; this being the case, by soul in the Word is meant the whole man, and man is called a soul, as in Levit. iv. 27; chap. v. 1, 4, 17; chap. vi. 2; chap. xvii. 10, 15, and elsewhere. There are two things which signify the whole, namely, what is highest and lowest. The reason why what is lowest or ultimate signifies also the whole is, because all interior things, even from the first to the highest, terminate in ultimates, and are there together, see n. 9828, 9836. Hence it is that the highest, by means of what is ultimate, holds together all the interior things which are intermediate in connection and in form, so that they look to one end, n. 9878. That what is ultimate also signifies the whole, is manifest from numerous passages in the Word, as when the whole man is called flesh, Gen.

vi. 12; Numb. xvi. 22; chap. xxvii. 16; Isaiah xl. 5; Zech. ii. 13, and elsewhere. Inasmuch as ultimates also signify all or the whole, therefore hair [crinis], hair [pilus], the beard, which are ultimates that are excrescent with man, are taken for all or the whole, also the feet, yea the toes and fingers. That hair [crinis], hair [pilus], and beard are so, is manifest from Isaiah, "In that day the Lord shall shave with a razor by the king of Assyria the head, the hair [pilus] of the feet and also the beard," vii. 20; the king of Assyria denotes reasoning, such as is that of those who by it destroy things divine, n. 1186;to shave the head, the hair of the feet, and the beard, denotes to take away ultimates, for when these are taken away interior things flow away, and perish; on this account also a priest was forbidden to shave the head, Levit. xxi. 10, and also a Nazarite, whose hair [coma] was called the Nazariteship of God, Numb.vi.; n. 6437, 9407, and is meant by the crown of the head of the Nazarite of the brethren, Gen. xlix. 25, 26; Deut. xxxiii. 16. Hence also it is said that the hairs of the head are all numbered, Matt. x. 30, by which is signified that each and every thing in man is so; also that a hair of the head shall not perish, Luke xxi. 18. That the feet also, and the toes, and fingers, signify all things, and thus the whole, is manifest from John, "Peter said, Lord, Thou shalt not wash my feet only, but also the hands and the head; Jesus said to him, he who is washed hath no need to be washed but as to the feet, and the whole is clean," xii. 9, 10; the feet denote the natural principle, which is the ultimate, n. 2162, 3147, 4938 to 4952, 9406. And in what follows in this chapter," Thou shalt give of the blood of the ram upon the auricle of the ear of Aaron, and upon the thumb of the right hand, and upon the great toe of the right foot," verse 20; which denotes upon all and singular the things which are signified by the ear, the hand, and the foot. Inasmuch as what is highest and what is lowest, or what is the same, what is first and what is last, alike signify each and every thing, or the whole with its parts, therefore the omnipotence and omniscience of the Lord is described by His being the first and the last, the beginning and the end, the alpha and omega, Apoc. i. 8, 11; chap. xxi. 6; chap. xxii. 13; Isaiah xli. 4. That all things are held together in connection, and stand together from the first or highest by [or through] the last or lowest, is thus described in Isaiah, "I am the first and I am the last, also My hand hath founded the earth, and My right hand hath spanned the heaven; I call them together, they stand together," xlviii. 12, 13; where the hand and right hand of Jehovah, or of the Lord, denotes omnipotence; the earth which he hath founded is the ultimate; the heaven which he stretched out is what is between the first and the last; to call them together that they may stand together,

denotes to hold together all interior things by what is last in connection and in form, that they may look to one end;the one end to which they are to look is He who is the first and the last. That He is the Lord, is manifest from Isaiah, "Thus saith Jehovah, the king of Israel and his Redeemer, I am the first and I the last," xliv. 6; where the king of Israel denotes the Lord, John xviii. 37; that the Redeemer is the Lord is evident. And in the Apocalypse, "These things saith the first and the last, who was dead and is alive again," ii. 8. That the first holds together all things in connection by means of the last, may be manifest from the Word and from man; the Word in ultimates is the sense of its letter, and the Word in first [principles] is the Lord, and the Word in interiors is its internal sense, which is perceived in the heavens, and has this effect, that the inhabitants look to one end, which is the Lord; concerning this arcanum, see n. 9560, 9824. As regards man, man in ultimates is the church in the earths, man in first [principles] is the Lord, man in interiors is heaven, for the church and heaven before the Lord is as one man, on which account heaven is called the GRAND MAN, treated of at the close of several chapters, (see what is cited at the end of n. 10,030). There is a continual connection and influx according to connection of all things from the Lord through the heavens to the church in the earths; by the heavens are meant the angels who are there, by the church the men who are true men of the church, and by man in first [principles] the Lord as to His Divine Human; that from the first by [or through] the last all things are held together in connection, and stand together, is meant by the Lord's words above quoted in Isaiah, "I am the first and I am the last, also My hand hath founded the earth, and My right hand hath spanned the heaven, I call them together, they stand together," xlviii. 12, 13; that by the earth in the Word is meant the church, has also been abundantly shown,-see what is cited, n. 9325. An idea of this subject may be obtained from what is ultimate and what is inmost with man; the ultimate is the skin, the inmost is the heart, the things intermediate or interior are the viscera; from the heart even to the skin through the viscera there is a continuous connection by the blood vessels, for these proceed from the heart, and terminate in the skin;-that the skin is the ultimate, holding interior things in connection, is evident, for if the skin be taken away interior things flow forth. From these considerations it may be seen why it is, that as what is supreme or inmost signifies all and every thing [omnia et singula], so also does what is lowest or ultimate. From the same considerations also is discovered the arcanum, why the Lord glorified His Human even as to ultimates; the ultimates are called bones and flesh, wherefore the Lord said to His disciples, who supposed that they saw a spirit, "Behold

My hands and My feet, that I Am; handle Me and see, for a spirit hath not flesh and bones as ye see Me have," Luke xxiv. 37, 39. That the Divine [principle] itself was the first in Him, is known well, for He was conceived from Jehovah, and what is conceived from the Father, this is the first [principle] of the man; that the Lord glorified even the ultimates of His Human, is evident from His words in the above passage, and also from this consideration, that He left nothing of His Human n the sepulchre. That interior things terminate and are at rest in ultimates, and are there together, and that ultimates hold interior things in connection, also in spiritual things, may be seen, n. 9216, 9828-that on this account strength and power are in ultimates, n. 9836-and that on this account sanctity is in ultimates, n. 9824-and that in ultimates there are revelations and responses, n. 9905.

10,045." And thou shalt slay the ram"-that hereby is signified preparation for the purification of the internal man, appears from the signification of slaying, when spoken of the sacrifice or burnt-offering, as denoting preparation for purification, see n. 10,024; and from the signification of the ram, which is as to the internal man, see above, n. 10,042.

10,046. "And shalt take the blood of it "-that hereby is signified Divine Truth, see n. 10,026, 10,033; that all purification from evils and falses, and all regeneration, is effected by Divine Truth proceeding from the Lord, may be seen in what is cited, n. 9959.

10,047. "And shalt sprinkle [it] upon the altar round about" -that hereby is signified conjunction with Divine Good, appears from the signification of the blood, which was to be sprinkled upon the altar round about, as denoting the Divine Truth, see n. 10,026, 10,033; and from the representation of the altar, as being representative of the Lord as to Divine Good, see n. 9388, 9389, 9714, 9964; hence it is evident that to sprinkle the blood upon the altar round about denotes to unite Divine Truth with Divine Good in the Lord. The case herein is this; it was said above that the subject treated of in this chapter is the glorification of the Lord's Human, and in the representative sense the regeneration of man from the Lord. As to what concerns the glorification of the Lord's Human it was effected by the unition of Divine Truth with Divine Good; the Divine Good, which is Jehovah, was in the Lord, as the soul from the father is in man, for He was conceived of Jehovah, and made His Human Divine Truth by Divine means, especially by temptation-combats, and so much as He united, so much He glorified, that is, made Divine. This unition is what is signified in the supreme sense by the sprinkling of the blood round about the altar. That the Lord, when He was in the world, made His Human Divine Truth, and united it with Divine Good, which was in Himself,