[2] That birds signify those things, both spiritual and infernal, that belong to man's thought-that is, both truths and falsities; for these pertain to thought - is a result of correspondence. That this is the case is evident from the birds that are seen in the spiritual world, where all those things that appear before the eyes, and before the rest of the senses, are correspondences. There animals of the earth of every kind appear, and also both beautiful and unbeautiful birds of the heaven; and the appearance of these is from the affections and thoughts of the angels or spirits - the animals from their affections, and fowls from their thoughts. All who are there know that they are correspondences, and they know to what affections and thoughts they correspond. That they are correspondences of affections and thoughts is manifestly evident, for when a spirit or angel goes away, or ceases to think of these things, they instantly vanish. Since birds are correspondences of both rational and non-rational thoughts, thus both of truths and falsities, therefore they signify these in the Word, for all things of the Word are correspondences.

That birds signify both rational and spiritual thoughts from s truths is evident from the following passages.

In David:

"Let them praise the name of Jehovah, the wild beast, and every beast, creeping thing, and bird of wing" (Psalm cxlviii 5-10).

That wild beast (fera) and beast (bestia) signify the affections of the natural man, both those for truth and those for good, and, in the opposite sense, the lusts (cupiditates) of falsity and evil, may be seen above (n. 552, 650, 781). By bird of wing, therefore, are signified thoughts. And for this reason it is said that they shall praise Jehovah, for it is man who, from his affections and thoughts, that is from goods and truths, must offer praise.

[3] In Hosea:

"I will make for them a covenant in that day with the wild beast (fera) of the field, and with the bird of the heavens, and the creeping thing of the earth; and the bow, and the sword, and war, will I break off from the earth" (ii. 18).

The subject here is the Lord's coming, and the state of heaven and of the Church from Him. In that day means the Lord's coming; the covenant which He will then make means conjunction with those who believe in Him. The wild beast of the field and the bird of heaven cannot therefore signify wild beasts and birds, but those things to which they correspond, which are affections for good and truth, and thoughts therefrom. The bow, the sword, and war shall be broken from off the earth signifies that then there shall be no infestation from falsities and evils from hell.

[4] In David:

"Thou madest him to have dominion over the works of thy hands, thou hast put all things under his feet, the flock and the herd, and also the beasts of the fields, the bird of heaven, and the fishes of the sea" (Psalm viii. 7, 8, 9).

This treats of the Lord, of whom it is said here that He shall have dominion over all the works of the hands of Jehovah, which do not mean earthly things, such as flocks, herds, beasts, birds, and fishes. For what would these things be in regard to His dominion in the heavens, and from the heavens over men on earth, whom He will lead to eternal life? The spiritual things of the Church, therefore, are here meant. The flock signifies in general all spiritual things in man, the herd all the natural things in him, which correspond to spiritual things. The beasts of the fields signify the affections for good in the natural man, which pertain to the Church, for a field signifies the Church. The birds of heaven signify the thoughts of the rational man, and the fishes of the sea scientifics.

[5] In Ezekiel:

"I will take of the shoot of a lofty cedar, in the mountain of the height of Israel will I plant it, that it may lift up the branch and bear fruit, and spread out into a magnificent cedar, that under it may dwell every bird of every wing; in the shades of its branches shall they dwell" (xvii. 22, 23).

These words describe the establishment of a new church by the Lord. The establishment afresh or from its first beginning is meant by the shoot of the lofty cedar, the cedar here, as in other passages of the Word, denoting the spiritual-rational church, such as the church was among the ancients after the flood. By planting the shoot in the mountain of the height of Israel is signified in spiritual good, which is the good of charity; this good is signified by the mountain of the height of Israel. By spreading out into a magnificent cedar is signified the full establishment of that church; that under it may dwell every bird of every wing, signifies that there shall be rational truths of every kind; these terminated in natural truths are signified by dwelling in the shade of its branches, for they cover and guard rational truths, which are from a spiritual origin.

[6] In the same:

"Ashur is a cedar in Lebanon," which "was of high stature; all the birds of the heavens made their nests in his branches, and under his branches every beast of the field brought forth; and in his shade dwelt all great nations" (xxxi 5, 6).

The cedar here similarly signifies the spiritual-rational church, for Ashur signifies the Rational. Since the cedar signifies the church, it follows that the birds of the heavens which made their nests in its branches, and the beasts of the field which brought forth under them, mean rational thoughts concerning the truths of the church, and their affections. Because these things are signified, therefore, it is also said in his shadow dwelt all great nations.

[7] In Daniel:

"Nebuchadnezzar in a dream saw "a tree in the midst of the earth, the height thereof was great; and it grew and became strong, and the height thereof reached unto heaven, and the sight thereof unto the end of the earth; the leaf thereof was fair, and the flower thereof much, and in it was food for all; under it the beast of the field had shadow, and in its branches dwelt the birds of heaven, and all flesh was nourished from it. But a watcher and holy one came down from heaven, crying aloud, Hew down the tree, and cut off its branches, shake off the leaf, scatter the flower, let the beast flee away from under it, and the birds from its branches" (iv. 10-14, 20, 21).

The tree here also signifies the church called Babylon, in its beginning and progress, and then the church in the knowledges of truth and good. Its beginning and progress is described by its becoming great and strong, the leaf thereof being fair, and the flower thereof much, and by there being food in it for all. The affections for good and the thoughts of truth are signified by the beast of the field that had shadow under it, and the birds that dwelt in its branches. That it had assumed dominion over the holy things of the church and of heaven, is meant by the watcher and holy one coming down from heaven, and crying aloud, Hew down the tree, and cut off its branches. That beast and bird there signify affections and thoughts is evident from this, that when the tree was cut down it was also said "let the beast flee away from under it, and the birds from its branches."

[8] Similar things are signified by the birds (aves) of heaven in the Evangelists: Jesus said,

"The kingdom of the heavens is like to a grain of mustard seed, which a man took and sowed in his field, and it became a tree, so that the fowls (volatilia) of heaven came and built nests in the branches thereof" (Matt. xiii. 31, 32; Mark iv. 31, 32; Luke xiii 19).

The tree from a grain of mustard seed signifies the man of the church, and also a church beginning from a little spiritual good by means of truth. For if only a very small amount of spiritual good takes root in man, it will grow like a seed in good ground. And because a tree therefore signifies the man of the church, it follows that the fowls of heaven, which make nests in its branches, signify knowledges (cognitiones) of truth, and thoughts therefrom. That this is not a bare comparison any one may see; for of what use would be so many similar passages both in the Word and in the prophets?

[9] So also in David:

Jehovah, "who sendeth out the springs into the rivers; let them go between the mountains; they give drink to every wild beast of the fields; the wild asses quench their thirst, near them the bird of the heavens dwelleth, from among the boughs they utter their voices. The trees of Jehovah are saturated, the cedars of Lebanon which he hath planted, where the birds make their nests; the stork, whose house is in the fir trees" (Psalm civ. 10-12, 16, 17).

Such things as these also would never have been said in the Divine Word, unless each of them involved correspondences of spiritual and celestial, and therefore of holy things. For what other purpose could theme be in saying of rivers from springs, that they go between the mountains, and give drink to every wild beast of the field, that the wild asses quench their thirst, that the bird of the heavens dwelleth near them, and uttereth its voice among the boughs; and the stork [whose house is] in the fir trees? But when by springs are understood the truths of the Word, by rivers intelligence therefrom, by mountains the goods of love, by the wild beast of the fields the affections for truth, by wild asses the Rational, and by the birds of the heavens thoughts from Divine truths, then is the holy Word Divine, otherwise it would be merely human.

[10] In Job:

"Ask, I pray, the beasts, and they shall teach thee, or the birds of heaven, and they shall tell thee, and the fishes of the sea shall declare unto thee; who doth not know from all these, that the hand of Jehovah doeth it" (xii. 7, 8, 9).

That beasts, the birds of heaven, and the fishes of the sea, do not mean beasts, birds, and fishes, is evident, for these cannot be asked questions, nor teach, tell, and relate, that the hand of Jehovah doeth it. But they signify man as to those things which belong to his intelligence. Beasts mean his affections, the birds of heaven his thoughts, the fishes of time sea knowledges (cognitiones) and scientifics (scientifica). A man from these many teach that the hand of Jehovah doeth it. If he, as to those things that belong to his intelligence, were not signified by beasts, birds, and fishes, it could not be said "who doth not know from all these."

[11] In Ezekiel:

"Son of man, say to the bird of every wing, and to every wild beast of the field, Gather yourselves together and come, gather yourselves from round about to the great sacrifice upon the mountains of Israel; and I will give my glory among the nations" (xxxix. 17, 21).

The establishment of the church among the nations is here described, and the invitation and gathering together to it, for it is said, "So I will give my glory among the nations." Therefore the bird of every wing and every wild beast of the field, signify all those who are in the affection for good, and in the understanding of truth.

[12] Similarly in the Apocalypse:

An angel standing in the sun "cried out with a great voice, saying to all the birds flying in the midst of heaven, Come, and gather yourselves together to the supper of the great God" (xix. 17);

here birds flying in the midst of heaven cannot mean birds, but men who are rational and spiritual; for they are invited to the supper of the great God.

[13] In Jeremiah:

"I saw the mountains, and behold they are moved, and all the hills are overturned; I saw when behold there was not a man, and all the birds of the heaven were fled; I saw when Carmel was a wilderness, and all the cities thereof were desolated" (iv. 24, 25, 26).

These things are said concerning the devastation of the church in regard to all its good and truth. Mountains and valleys signify celestial and spiritual loves; and by being moved and overturned is signified to perish. For in the spiritual world, when celestial or spiritual love no longer exists with spirits there, the mountains and hills upon which they dwelt are actually moved and overturned. All the birds have fled signifies that there was no longer any knowledge (scientia), and consequent thought of truth. That there was no man, signifies no understanding of truth. Carmel a wilderness signifies the church without good and truth; and by the cities being desolate is signified that there were no longer any doctrinals of truth.

[14] In the same:

The habitations "are vastated, that there is not a man passing through, neither do they hear the voice of cattle; from the bird of the heavens even to the beast they are fled, they are gone, because I will make Jerusalem heaps, a habitation of dragons" (ix. 10, 11; xii. 9).

Here also the devastation of the church is treated of. The habitations which are vastated so that there is not a man passing through, signify the doctrinals of the church from the Word, where there is now nothing good and true. The voice of cattle, which they do not hear, signifies that there was not any good of charity or truth of faith. That the birds of the heavens even to the beasts are fled, they are gone, signifies that there is no longer any thought of truth from the cognition of it, nor any affection for good. That the flying away of the birds of the heaven and the departure of the beasts of the earth are not here meant, but the vastation of the church as to doctrine, is evident, for it is added, "I will make Jerusalem into heaps, a habitation of dragons." Jerusalem signifies the church as to doctrine, and by making it into heaps, and into a habitation of dragons, is signified its devastation.

[15] In Hosea:

"No truth, and no mercy, and no knowledge of God in the earth; therefore the earth shall mourn; as to the wild beast of the field, and as to the bird of the heavens, and also the fishes of the sea, they shall be gathered together" (iv. 1-3).

That the wild beasts of the field, the bird of the heavens, and the fishes of the sea, signify similar things as above, is evident, the subject treated of here being the devastation of the church, for it is said, no truth, no mercy, and no knowledge of God in the earth (terra); and by the earth is signified the church.

[16] In Zephaniah:

"I will consume man and beast, I will consume the bird of the heavens and the fishes of the sea; I will cut off man from the faces of the earth" (i. 3).

To consume man and beast, signifies to destroy spiritual and natural affection. To consume the birds of the heavens and the fishes of the sea, signifies to destroy the perceptions and the cognitions of truth. Because such things as belong to the church are signified by these, it is therefore said, I will cut off man from the faces of the earth, for by man is signified the all of the Church.

[17] In David:

God said, "I know every bird of the mountains, and the wild beast of my fields with me" (l. 11).

In Ezekiel:

"There shall be a great earthquake over the land of Israel, and the fish of the sea shall tremble before me, and the bird of the heavens, and the wild beast of the field, and every creeping thing creeping upon the earth, and every man who is upon the faces of the earth" (xxxviii 19, 20).

Things similar to those above are signified by the bird of the heavens and the wild beast of the field; an earthquake signifies a change of the state of the church.

[18] In Isaiah:

"Wo to the land shadowed with wings, which is beyond the rivers of Cush; the bird of the mountains and the beasts of the earth shall be left, but the bird shall loathe it, and every beast of the earth shall despise it" (xviii. 1, 6).

The subject here is the establishment of the church among the gentiles, and the devastation of the Jewish church; therefore the bird and the beast of the earth signify knowledges (cognitiones) of truth and affections for good.

[19] In the same:

"I am God, and there is no God else, and none as I, calling the bird from the east (ortu), the man of counsel from a land of far distance" (xlvi. 9, 11).

The bird which shall be called from the east, signifies the truth of the Word, which being from the good of love, is said to be from the east, the east (ortu) denoting the good of love. What else can be meant by the statement that God will call a bird from the east, and a man of counsel from a land of far distance? The man of counsel denotes a man who is intelligent from those truths, that are from the good of love.

[20] In Hosea:

"Ephraim, as a bird shall his glory fly away, from the birth, and from the belly, and from conception" (ix. 11).

In the same:

"I will not return to destroy Ephraim; they shall go after Jehovah, with honour shall they come as a bird from Egypt, and as a dove from the land of Assyria" (xi. 9, 10).

Ephraim signifies the understanding of the truths of the church; a comparison is thereof made with a bird, and it is said, as a bird shall his glory fly away. A comparison is made with a bird also in Hosea (vii. 12); for everything pertaining to the understanding, whether scientific (scientificum), cogitative (cogitativum), or rational, is signified by bird, and everything delightful or pleasurable, that is, that which belongs to the will and affection, is signified by beast and wild beast. The bird from Egypt signifies the Scientific, which belongs to the natural man, and the dove from Assyria the Rational; for Egypt signifies the Scientific, and Assyria the Rational. The subject treated of in this place is the church to be established by the Lord.

[21] As most things of the Word have also an opposite sense, so also have birds, and in that sense they signify both fallacies from the sensual man, and reasonings from falsities against truths, and also falsities themselves, worse and more deadly according to the genera and species of unclean birds. Falsities destructive of truths are specially signified by rapacious birds. In many passages in the Word it is said that "they shall be given for food to the birds and wild beasts," and by this is signified to perish utterly by fallacies, falsities, and reasonings therefrom, also by lusts of evil, and in general by evils and falsities from hell. This is signified by being given for food to the birds of heaven and the beasts of the earth in the following passages.

In Jeremiah:

"The carcase of this people shall be for food to the bird of the heavens, none shall frighten them away" (vii. 33).

In the same:

"I will visit upon you in four kinds, with the sword to kill, with dogs to drag about, with the birds of the heavens and the beasts of the earth to devour and destroy" (xv. 3).

Again:

"By sword and famine shall they be consumed, that their carcase may become food for the birds of the heavens and the beast of the earth" (xvi. 4; chap. xix. 7; chap. xxxiv. 20).

In Ezekiel:

"Upon the faces of the field shalt thou fall, thou shalt not be brought together nor gathered; to the wild beast of the earth, and to the bird of heaven have I given thee for food" (xxix. 5).

Again:

"Upon the mountains of Israel thou shalt fall, to the bird of the heavens of every wing, and to the wild beast of the field, have I given thee for food" (xxxix. 4).

These things are said of Gog. In David:

"The nations have come into thine heritage, they have polluted the temple of thy holiness, they have laid Jerusalem in heaps, the dead body of thy servants have they given for food to the bird of the heavens, the flesh of thy saints to the wild beast of the earth" (Psalm lxxix. 1, 2).

[22] Because such things were signified by the birds of the heavens and the wild beasts of the earth, and because the nations of the land of Canaan signified the evils and the falsities of the church, therefore it was customary for the Jewish nation to expose the dead bodies of their enemies whom they had slain in battle to the wild beasts and birds, by which they were devoured. Consequently it was formerly, and is at this day, regarded as a horrible and profane thing to leave dead men unburied upon the face of the earth even after battle. This also is signified in the Word by such words as "they should not be buried," and "their bones should be drawn out of the sepulchres and cast forth." Infernal falsities are also signified by the birds which came down upon the carcases, which Abram drove away (Gen xv. 11), also by the birds in the Apocalypse (xix. 21); and also by the birds which devoured the seed that was sown upon the hard way (Matt. xiii. 3, 4; Mark iv. 4; Luke viii. 5).

In Daniel

"In the midst of the week he shall cause the sacrifice and the oblation to cease. At length upon the bird of abominations desolation, and even unto the consummation and decision, it shall drop upon the devastation" (ix. 27).

This treats of the total devastation of the Jewish church that was in existence when the Lord was born. Its devastation by dreadful falsities is signified by the bird of abominations; that falsity is here meant by bird is clear. It must be understood that there are many kinds of falsities, and that these were individually signified by each class of birds enumerated in Moses (Levit. xi. 13 and following verses; and Deut. xiv. 11-20), and mentioned in various parts of the Word, as the eagle, the kite, the woodpecker, the raven, the screech owl, the cormorant, the heron, the owl, the long-horned owl and the dragon, and others.

[23] Continuation concerning the Athanasian Creed.- There is thought of light concerning God and Divine things, which, in heaven, are called celestial and spiritual, in the world, ecclesiastical and theological; and there is thought not of light concerning them. Thought not of light is that which those possess who know those things but do not understand them. Such are all those who, at the present day, are willing to have the understanding kept in obedience to faith, and hold that what cannot be understood ought to be believed, declaring that intellectual faith is not true faith; but these have no genuine affection for truth from what is interior, and they are, therefore, in no illustration, while many of them are proud of their own intelligence, and are in the love of domineering over the souls of men by means of the holy things of the church. They do not understand that truth desires to be in the light, since the light of heaven is Divine Truth, and that the truly human understanding is affected by that light, and sees from it. If it did not see, it would be the memory and not the man that would have faith, and such faith, not having any idea from the light of truth, is blind, for the understanding is the man, and the memory is introductory.

If that which cannot be understood is to be believed, a man might be taught like a parrot to say and remember even that there is sanctity in the bones of the dead amid in sepulchres, that dead bodies work miracles, that a man will be tormented in purgatory if he does not consecrate his wealth to idols or monasteries, that men are gods, because heaven and hell are in their power, not to mention other similar points of faith, which a man must believe from a blind faith and from a closed understanding, and thus from the extinguished light of both. But be it known, that all the truths of the Word, which are the truths of heaven and of the church, may be seen by the understanding, in heaven spiritually, in the world rationally. For the truly human understanding is the very sight itself of those things, it being separated from what is material, and when separated, it sees truths as clearly as the eye sees objects; it sees truths according to its love for them, for according to its love for them it is illustrated. The angels have wisdom because they see truths; therefore, when any angel is told that this or that is to be believed although it is not understood, the angel replies, "Do you suppose me to be insane, or that you yourself are a god whom I am bound to believe if I do not see? It may be some falsity from hell."