775. And every vessel of precious wood, and of brass and iron and marble, signifies that they no longer have these, because they have not the scientific goods and truths in matters of the church, to which such things correspond. These are similar to the things explained above (n. 772-774); with the difference, that by these the scientifics which are the ultimates of man's natural mind are meant, which, as they differ in quality from the essence that is in them, are called vessels of precious wood, of brass, of iron and of marble. For by "vessels" are signified scientifics here in matters of the church; because scientifics are the containants of good and truth, as vessels are the containants of oil and wine. Scientifics are also in great variety, and their receptacle is the memory. That they are of great variety is because man's interiors are in them; they are also introduced into the memory either from intellectual thought, or from hearing, or from reading, and then according to the various perception from the rational. All these are within scientifics; which appears when they are reproduced, which happens when the man speaks or thinks. [2] But what is signified by "vessels of precious wood, of brass, of iron, and of marble," shall be briefly told. By "a vessel of precious wood" is signified a scientific from rational good and truth; by "a vessel of brass" a scientific from natural good is signified; by "a vessel of iron," a scientific from natural truth is signified; and by "a vessel of marble" is signified a scientific from the appearance of good and truth. That "wood" signifies good may be seen just above (n. 774). That good and at the same time rational truth are here signified by "precious wood," is because "wood" signifies good, and "precious" is predicated of truth; for one kind of good is signified by the wood of the olive tree, another by that of the cedar, the fig, the fir, the poplar, and the oak. That "a vessel of brass and of iron" signifies what is scientific from natural good and truth, is because all the metals, as gold, silver, brass, iron, tin, lead, in the Word, signify goods and truths. They signify because they correspond; and because they correspond, they are also in heaven; for all things there are correspondences. [3] But what each of the metals signifies from correspondence, this is not the place to confirm from the Word; only to show by a few passages that "brass" signifies natural good, and hence "iron" natural truth; as may be seen from these:
That the feet of the Son of man appeared like unto brass, as if glowing in a furnace (Rev. 1:15). That there appeared to Daniel a man whose feet were as the brightness of polished brass (Dan. 10:5-6). That the feet of the cherubim also appeared glittering as the brightness of polished brass (Ezek. 1:7). That the feet signify the natural, may be seen (n. 49, 468, 470, 510). That an angel was seen like the appearance of brass (Ezek. 40:3). That the statue seen by Nebuchadnezzar was as to its head gold, as to the breast and arms silver, as to the belly and side brass, as to the legs iron (Dan. 2:32-33). By which statue the successive states of the church were represented, which were called by the ancients the ages of gold, silver, brass, and iron. Since "brass" signified the natural, and the Israelitish people were merely natural, therefore the Lord's natural was represented by:
The Brazen Serpent, which they that were bitten by the serpents should look upon, and be healed (Num. 21:6, 8-9; John 3:14-15). That "brass" signifies natural good may also be seen in Isa. 60:17; Jer. 15:20-21; Ezek. 27:13; Deut. 8:7, 9; 33:24-25).
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