COPPER AND IRON

 Here are two metals very useful in their way, but much less precious than gold and silver. Copper looks like gold, and iron has a cool gray color more like silver; but they   have not the endurance of the precious metals, notwithstanding the greater hardness of iron, for they quickly tarnish and rust.

We remember that metals correspond to a class of facts which we call principles or laws, which are fixed and sure in substance, but which take form according to the circumstances to which they are applied. (Chapter 36) Are the golden and silver principles of the Two Great Commandments the ruling principles today in homes and society, in factories and stores, in politics? We are controlled oftener by less heavenly principles. The law that obedience leads to natural happiness and prosperity has some influence; a principle which answers well to copper. Copper resembles gold in color and softness; it is also used for money. So does the natural motive bear some likeness to the heavenly one; but while the golden reward is to share the Lord's pure love of goodness, the baser motive regards only natural benefits. How easily this principle may lose its brightness and be corroded by selfishness! So is copper compared with gold. (AC 425, 9465; AE 70, 1147; AR 775)

But is there still another principle which at present has a larger part in restraining men from crime and in keeping them busy in useful work? The law of necessity. Do right because you must; if you break the laws of order you suffer for it. Government based on this principle is "an iron rule "; if the requirements and penalties are very stern and inflexible, we may call them "cast-iron." Iron is the metal of today for building and machinery and railroads and a thousand other things; and does not the stern logic of necessity at the present time shape men's modes of life and impel and give direction to their industries? Men require today the proof of natural logic; they are not led by perception, nor by spiritual intelligence, nor by authority. This is iron-like. (AC 425, 426; AE 176; AR 148)

 The copper principle, like the golden, appeals rather to the feelings; this iron principle, like the silver, appeals to the intelligence, but now of a low, natural kind. When we are tempted to do wrong or to neglect out useful work, the iron by its stern truth rouse, us to reason. (AR 148) It is interesting to notice that the law that we should do to others as we would have them do to us, which in that form is silver, becomes, in an evil and natural state of life, the iron law of retaliation: "An eye for an eye, and a tooth for a tooth "- illustrating the relation between silver andiron. (AC 1011, 8223; AR 762; AE 556)

 Does this thought help you to understand the meaning of the promise, "For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron "? (Isa. ix. 17) Copper, in our translations of the Bible, seems to be somewhat confused with brass which is an alloy of copper with zinc, and bronze which is an alloy of copper mainly with tin, but for our present purpose, they all are practically the same. Is not the prophecy of gold for brass and silver for iron a promise of advance from a natural state where we labor for natural benefits and from natural necessity, to a spiritual state where we shall labor in love for the Lord and with intelligent delight in serving one another? Plainly the wood and stone here mean goodness and truth as judged by the lowest standards, those of bodily sense. Instead is to be given regard for what is naturally useful and reasonable. (PP; AC 425, 643, 1551; AR 775; AE 70, 176) With a similar meaning the promised land, which is a type of the spiritual life, is described as a "land whose stones are iron, and out of whose hills thou mayest dig brass." (Deut. viii. 9; AC 425) In the days of Rehoboam, son of Solomon, we read that Shishak king of Egypt invaded Judah; which pictures a state in which the spiritual life is yielding to the principle of doing what seems naturally good; which, indeed, was the case at that time. Is there any significance in the fact that Shishak "took away all the shields of gold which Solomon had made. And king Rehoboam made in their stead brazen shields"? (1 Kings xiv. 26, 27; AE 654; AR 503)

 We learned of the Golden Age and the Silver Age, so named from the principles which ruled in those heavenly times. Remembering what we found the ruling principle to be today, what shall we call the present age? Iron? That was already its quality when the stern, literal commands were given to the Israelites. (AE 70, 176; DP 328; HH 115; CL 78)

Before men sank so low and became so external, there was a time when they treasured up rules of life handed down from the Golden Age and obeyed them because they made happy homes and happy tribes. This was the Copper Age. (CL 77)

 King Nebuchadnezzar in his dream saw a great image. "This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay." (Dan. ii. 31-33) The interpretation given through Daniel applies the dream to Nebuchadnezzar himself and the kingdoms to come after. But Nebuchadnezzar is himself a type of the love of one's self and of ruling over others, and the image becomes a history of this love. The head of gold tells of the Golden Age when men loved themselves and power only for the sake of serving the Lord. The breast and arms of silver are the Silver Age when these things were valued as means of use to one another. The belly and thighs of brass tell of the Copper Age when men enjoyed only the natural benefits of power, and began to find a selfish enjoyment in ruling over others. The legs of iron represent the Iron Age when men loved to exercise stern, arbitrary power, and could themselves be restrained only by such iron rule. That the feet were of iron and clay means that even the stern law of external restraint became weak by mixture of falsity and evil. You do not need to be told the meaning of the "stone cut out without hands, which smote the image, . . . and filled the whole earth." It is irresistible truth received from the Lord; Divine truth, not of human invention, which condemns selfishness, and lays anew the foundation of good life. (PP; AE 176, 411; AR 913; AC 3021, 10030) Once more recalling our last lesson we remember that gold was used for the furniture and walls of the tabernacle, as a type of the heartfelt acknowledgment of the Lord's goodness which should surround His presence in our hearts. About the tabernacle was a court, to represent not the deep affections of the heart, but the outward life with its deeds open to the eyes of the world. Shall we find the altar and laver and the bases for the en closing curtain of the court, of gold? (Exod. xxxviii. 1-8) When love for the Lord rules the motives, then considerations of what is naturally right and good must carry the motives into act. This is the brass of the tabernacle court. (AC 10235; AE 70)

We read in the Revelation, of the appearance of the Lord to John, that "his feet were like unto fine brass, as if they burned in a furnace." (Rev. i. 15) We have learned that the feet represent the natural, external plane of life, in contact with the world, and that the Lord's feet represent the Divine presence with men in their natural life. (Chapter 8) Brass is the principle which leads to natural goodness, and in its highest sense is an emblem of the Divine goodness on this natural plane. (AR 49; AE 70) A similar lesson is taught in the story of the brazen serpent, which the Lord applied to Himself. "The LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died. . . . And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived." (Numb xxi. 6, 9) "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life." (John iii. 14, 15) The serpent, we know, which beguiled the innocent people of Eden, is the love of sensual pleasure. (Chapter 17) How can we be delivered from its power when it charms us and benumbs us by its bite? In only one way. The Lord by His life on earth took this same nature which beguiles us, and in Himself made it good, yes, Divine. We can therefore look to Him and receive help to overcome appetites in ourselves. The serpent raised upon a pole is an emblem of the sensual nature in our Lord lifted up from the earth and glorified; to this we may look and live. (AE 70, 581; AR 49; AC 3863)

 Many times we read of ruling the nations "with a rod of iron." (Rev. ii. 27, xii. 5, xix. 15) In all these places "the nations " mean various kinds of evil. In what form must the Lord's law come to check evil? In the form of commands and penalties, and of stern, hard truths appealing to the natural reason. In the Psalm we read: "Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron." (Ps. ii. 8, 9) Is it not a promise that the Lord will enable us to subdue the natural, rebellious plane of our own nature by the power of His stern, literal truth? (AR 148;  AE 176; AC 426, 4876)

Is it possible that our principles of life may become perverted, so utterly perverted, that they defend and justify evil in our hearts? Then we need the Lord's help to set us free. "Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men! For he hath broken the gates of brass, and cut the bars of iron in sunder." (Ps. cvii. 16; Isa. xlv. 2; AC 9496)

 Author: WILLIAM WORCESTER 1897

 

  That "iron" signifies natural truth, is further evident from what Ezekiel says of Tyre:

Tarshish was thy trader by reason of the multitude of all riches; in silver, iron, tin, and lead, they gave thy traffickings. Dan, and Javan, and Meusal furnished bright iron in thy tradings; cassia and calamus were in thy mart (Ezek. 27:12, 19).

From these words, as well as from what is said both previously and subsequently in the same chapter, it is very evident that celestial and spiritual riches are signified; and that every particular expression, and even the names mentioned, have some specific signification, for the Word of the Lord is spiritual, and not verbal.

[2] In Jeremiah:

Can one break iron, even iron from the north, and brass? Thy substance [facultates] and thy treasures will I give for a spoil without price, and this for all thy sins (Jer. 15:12-13),

where "iron" and "brass" signify natural truth and good; that it came from the "north" signifies what is sensuous and natural; for what is natural, relatively to what is spiritual and celestial, is like thick darkness (that is, the "north") relatively to light or the "south;" or like shade, which is also signified here by "Zillah" who is the "mother." That the "substance" and "treasures" are celestial and spiritual riches, is also very evident.

[3] Again in Ezekiel:

Take thou unto thee a pan of iron, and set it for a wall of iron between thee and the city, and set thy faces toward it, and let it be for a siege, and thou shalt straiten against it (Ezek. 4:3),where also it is evident that "iron" signifies truth. Strength is attributed to truth, because it cannot be resisted, and for this reason it is said of iron-by which is signified truth, or the truth of faith-that it "breaks in pieces" and "crushes"; as in Daniel (2:34, 40), and in John:

He that overcometh, to him will I give sovereign power over the nations, that he may pasture them with a rod of iron; as the vessels of a potter shall they be broken to shivers (Rev. 2:26-27).

Again:

The woman brought forth a man child, who should pasture all nations with a rod of iron (Rev. 12:5).

[4] That a "rod of iron" is the truth which is of the Word of the Lord, is explained in John:

I saw heaven open, and behold a white horse, and He that sat upon him was called Faithful and True, and in righteousness He doth judge and fight; He was clothed with a vesture dipped in blood, and His name is called the Word of God; out of His mouth goeth a sharp sword, that with it He should smite the nations; and He shall pasture them with a rod of iron (Rev. 19:11, 13, 15). [AC426]

 And He shall rule them with a rod of iron, signifies by truths from the literal sense of the Word, and at the same time by rational things from natural light. These things are signified by "a rod or staff of iron" because "a rod or staff" in the Word signifies power, and "iron" signifies natural truth, consequently the natural sense of the Word, and at the same time the natural light of man; in these two consists the power of truth. That Divine truth in the natural sense of the Word, which is the sense of its letter is in its power, may be seen in Doctrine of the New Jerusalem concerning the Sacred Scripture (n. 37-49); from this cause the literal sense is the basis, container, and support of its spiritual sense (n. 27-36). And that all power is in the ultimates which are called things natural, may be seen in Angelic Wisdom concerning Divine Love and Wisdom (n. 205-221); consequently in the natural sense of the letter of the Word, and in the natural light of man. These, therefore, are "the rod of iron" by which He shall "rule the nations" that is, overcome the evils which are from hell. The like is signified by a "rod of iron" in these passages:

Thou shalt break the nations in pieces with a rod of iron, thou shalt dash them in pieces like a potter's vessel (Ps. 2:9).
The woman brought forth a male who was to rule all nations with a rod of iron (Rev. 12:5).
Out of the mouth of Him that sat upon the white horse went a sharp sword, that with it He should smite the nations; but He shall rule them with a rod of iron (Rev. 19:15).
Jehovah shall smite the wicked with the rod of His mouth (Isa. 11:4). [AR148]

The Third Memorable Relation:

The next day, the angel guide and companion came again and said: "Make ready and let us go to the heavenly inhabitants in the west who are from the men who lived in the third or COPPER AGE. Their dwelling-places extend from the south over the west towards the north, but not into the north." So I made ready and accompanied him. We entered their heaven at the southern side, where was a magnificent grove of palm trees and laurels. Having passed through this grove, we then saw, just on the western border, giants of a stature twice as high as the ordinary human stature; and they asked us, "Who let you in through the grove?" "The God of heaven," said the angel. They responded, "We are guards to the ancient western heaven; but pass through," and we passed on.

[2] Then from a watch-tower we saw a mountain towering to the clouds; and between us on the watch-tower and that mountain, we saw villa after villa with gardens, groves, and fields between them. Passing by these villas, we went on to the mountain and this we ascended. And lo, its summit was not a peak but a plain, and on this plain was an extensive and spacious city, all whose houses were of the wood of resinous trees and their roofs of planks.

I asked the angel, "Why are the houses here of wood?" and he answered, "Because wood signifies natural good, and in that good were the men of the third Age of the earth. Copper also signifies natural good, and therefore the Age in which they lived was named by the ancients from copper. Here also are sacred buildings constructed of olive wood. In their center is a sanctuary, and there in an Ark lies the Word given to the inhabitants of Asia before the Israelitish Word. The historical books of this Word are called THE WARS OF JEHOVAH, and the prophetical books, ENUNCIATIONS;* both are mentioned by Moses in Numbers 21:14, 15, 27-30. In the kingdoms of Asia, this Word is now lost, being preserved only in Great Tartary." He then conducted me to one of these sacred buildings, and looking in we saw in its center the sanctuary, the whole sanctuary being in a white light of the utmost brightness. The angel then said, "That light is from that Ancient Asiatic Word; for in the heavens all Divine Truth shines."

[3] Passing out of the building, we heard that it had been announced in the city that two strangers were there and that they were to be examined as to whence they came and what was their business. An attendant of the court then came up and ordered us to the judgment seat. To the question whence we came and what was our business there, we answered: "We have come through the grove of palm trees and have also passed the abodes of the giants who are the guards of your heaven, and afterwards through the region of villas; from which you can conclude that it is not of ourselves but of the God of heaven that we are come hither. The business for which we came, is that we may be instructed respecting your marriages, whether they are monogamous or polygamous." They responded: "What are polygamous marriages? Are they not scortatory?"

[4] The judicial tribunal then delegated an intelligent man to instruct us concerning this matter in his own home. There, in his home, having his wife by his side, he spoke to us in these words: "Preserved among us, we have precepts concerning marriages which have come down to us from primeval or most ancient peoples who, in the world, had been in love truly conjugial and hence above others in the virtue and potency of that love. They are now in a most blessed state in their heaven, which is in the east. We are their posterity, and, as fathers, they gave to us as their sons canons of life, among which is the following respecting marriages: Sons, if you would love God and the neighbor, and if you would be wise and happy to eternity, we counsel you to live as monogamists. If you depart from this precept, all heavenly love and with it internal wisdom will flee from you and you will be destroyed. This precept of our fathers, we as their sons have obeyed. Moreover, we have perceived its truth, which is, that so far as one loves his consort alone, he becomes heavenly and internal, and so far as he does not love his consort alone, he becomes natural and external, and then loves only himself and the images of his own mind and is silly and stupid.

[5] It is because of these canons that we in this heaven are all guarded against polygamists, adulterers, and whore mongers. If polygamists invade, they are cast out into the darkness of the north; if adulterers, they are cast out into the fires of the west; and if whore mongers, they are cast out into the fatuous lights of the south."

On hearing this, I asked him what he meant by the darkness of the north, the fires of the west, and the fatuous lights of the south. He answered: "The darkness of the north is dullness of mind and ignorance of truth; the fires of the west are the loves of evil; and the fatuous lights of the south are falsifications of truth, which are spiritual whoredoms."

[6] He then said, "Follow me to our treasure house." We followed him and he showed us the writings of the most ancient peoples, that they were on tablets of wood and stone, and later, on waxed tablets, and that those of the second Age were inscribed on parchments. He then brought us a parchment on which the canons of the primeval men had been copied from stone tablets, and among them was the precept concerning marriages.

[7] Having seen these and other memorable things of ancient times, the angel said, "It is now time for us to depart." Our host then went out into his garden and plucked some twigs from a tree. These he tied in a bunch which he gave us, saying, "These twigs are from a tree native or proper to our heaven, the sap of which has a balsamic fragrance."
Bringing the bunch away with us, we descended by a way neighboring on the east, which was not guarded. And lo, the twigs were turned into shining brass, and their tips into gold, as a sign that we had been with a nation of the third Age which is named from copper or brass. [CL77]

And they had breastplates, as breastplates of iron, signifies arguments from fallacies, by which they fight and prevail, which appeared to them so powerful that they could not be refuted. By "breastplates" are signified defenses, because they protect the breast; here, defenses of falsities, which are effected by arguments from fallacies, by which a false principle is defended. For from a false principle nothing but falsities can flow. If truths are advanced, they are only viewed outwardly or superficially, thus also sensually, and are consequently falsified, and, with such persons, become fallacies. The reason why "breastplates" have this signification, is because "wars," in the Word, signify spiritual wars, and thence the "arms of war" signify the various things relating to such wars; as in Jeremiah:

Harness the horses and mount, ye horsemen, and stand ye in helmets; polish the lances, and put on the cuirass (Jer. 46:4).

In Isaiah:

For he put on justice as a cuirass, and an helmet of salvation upon His head (Isa. 59:17).

In David:

Under His wings shalt thou trust, His truth shall be thy shield and buckler (Ps. 91:4; besides other places; as in Ezek. 23:24; 38:4; 39:9; Nahum 2:3; Ps. 5:12; 35:2-3).
"Their breastplates were as of iron," signifies that their arguments seemed to them so strong that they could not be refuted; for "iron" from its hardness, signifies what is strong. [AR436]

And they had breastplates, as breastplates of iron, signifies arguments from fallacies, by which they fight and prevail, which appeared to them so powerful that they could not be refuted. By "breastplates" are signified defenses, because they protect the breast; here, defenses of falsities, which are effected by arguments from fallacies, by which a false principle is defended. For from a false principle nothing but falsities can flow. If truths are advanced, they are only viewed outwardly or superficially, thus also sensually, and are consequently falsified, and, with such persons, become fallacies. The reason why "breastplates" have this signification, is because "wars," in the Word, signify spiritual wars, and thence the "arms of war" signify the various things relating to such wars; as in Jeremiah:

Harness the horses and mount, ye horsemen, and stand ye in helmets; polish the lances, and put on the cuirass (Jer. 46:4).
In Isaiah:

For he put on justice as a cuirass, and an helmet of salvation upon His head (Isa. 59:17).

In David:

Under His wings shalt thou trust, His truth shall be thy shield and buckler (Ps. 91:4; besides other places; as in Ezek. 23:24; 38:4; 39:9; Nahum 2:3; Ps. 5:12; 35:2-3).
"Their breastplates were as of iron," signifies that their arguments seemed to them so strong that they could not be refuted; for "iron" from its hardness, signifies what is strong. [AR436]

Author: EMANUEL SWEDENBORG (1688-1772)