775# “有七头”表示被歪曲和玷污的圣言神圣事物的知识或科学。这从“头”的含义清楚可知，“头”是指聪明和智慧，在反面意义上是指疯狂和愚蠢(参看AE573,577节)。由于聪明和智慧不能论及那些通过来自属世人的推理确认信仰与生活分离的人，就是“从海里上来的兽”所指的那些人，所以“它的头”表示知识。它表示圣言的神圣事物的知识，是因为有“七头”，七论及神圣事物(参看AE257节)。之所以表示圣言的神圣事物的知识，是因为“龙”所指的那些人不反对圣言；事实上，他们称圣言为神圣和神性，因为他们从圣言寻求或搜集对他们信条的确认。然而，他们通过这些确认歪曲和玷污圣言的神圣事物(他们拥有这些神圣事物的知识)，这一点从接下来的内容明显看出来，总体上从以下事实看出来：那些将信仰与生活分离的人别无选择，因为这种分离违背圣言的每一和一切事物。事实上，在圣言的一切事物和它的每个细节中都有良善与真理的婚姻，这从圣言的灵义很清楚地看出来。这就是为何如此多的经文有两种表达方式，这两种表达方式看似对同一件事的重复，但其中一种与良善有关，另一种与真理有关；因此，这两者可以说构成一个婚姻，该婚姻被称为神性婚姻，属天的婚姻和属灵的婚姻，就本身而言是良善与真理的婚姻(关于该婚姻，可参看AE238,288b,484,660节)，信与爱，或信与善行的婚姻必是一样的，因为信属于真理，真理属于信；爱属于良善，良善属于爱。由此清楚可知，那些将信仰与其生活分离，或也可说，将信与爱分离的人不能不歪曲圣言，因为他们解释字义的方式违背包含在圣言的每一和一切事物中的良善与真理的婚姻。
前面说过，“头”表示智慧和聪明，对那些没有智慧和聪明的人来说，它表示知识(或科学)；因此，对那些歪曲和败坏圣言的人来说，它表示疯狂和愚蠢，如前所述(AE715节)，那里解释了“龙的七头”的含义。因此，“这兽的头”具有类似含义，因为这兽是指在来自属世人、确认信仰与生活分离的推理方面的龙。“头”表示智慧、聪明和真理的知识，在反面意义上表示愚蠢、疯狂和虚假的知识，因为这些事物就居于头部，在那里处于它们的开端。这一点从以下事实明显看出来：所有纤维的起源都在头部；它们从头部行进到属于面部和整个身体的所有感觉和运动器官；那里还有数量无限的物质，这些物质看上去像小球体，被解剖学家称为皮质和灰质；从这些又发出小纤维，这些小纤维最初是肉眼看不见的，后来就捆绑在一起，形成纤维束，并构成整个大脑、小脑和延髓的髓质。从这种髓质中又延伸出肉眼可见的纤维，这些纤维结合在一起时，就被称为神经。通过这些，大脑、小脑和脊髓形成整个身体，以及属于它的每一和一切事物；因此，属于身体的每一和一切事物都受脑支配。
由此可见，用心智这一个词来命名的理解力和意愿，以及随之聪明和智慧居于脑，或说脑是它们的座位，在那里，它们处于其开端或最初原则；而且被形成以接受感觉并产生运动的器官都是由此而来的衍生物，就像源于其源泉的溪流，或像源于其开端的衍生物、源于其原因的结果，或源于其物质的复合物。此外，这些衍生物是这样：脑无处不在，几乎就像太阳凭它的光和热而在地上的每一和一切事物中一样。由此可推知，整个身体，以及它的每一和一切事物都是在心智的看顾和掌管之下的形式，也服从心智；心智就是脑；因此，这些形式被如此构造，以服从心智的指引，以至于凡心智所在的部分，或它将其生命所传与的部分无不是人生命的一部分。由此可见，当心智在其属于理解力的思维中，并在其属于意愿的情感中时，它就延伸到了身体的每一个部分，或说整个身体的每个细节中，并在那里通过自己的形式扩散出去，就像天使的思维和情感延伸到整个天堂的各个社群一样。此处的情况也是一样，因为人体的一切事物都对应于天堂的一切事物；因此，在主面前，整个天堂的形式就是人的形式。《属天的奥秘》，以及《天堂与地狱》大量论述了这个主题。
说这些事是为了让人们知道，为何“头”表示智慧和聪明，在反面意义上表示愚蠢和疯狂。因为人在其初始中怎样，在整体上就怎样；身体连同它的每一和一切部分，都是衍生物，如刚才所述。因此，如果心智处于虚假的信仰和对邪恶的爱，那么整个身体，也就是整个人就处于一种类似的状态。当人变成一个灵，无论善恶时，这一点也就显而易见了；那时，他的整个灵体，从头到脚，完全就是他心智的样子。如果心智是天堂的，那么整个灵，甚至在其身体方面，都是天堂的。如果心智是地狱的，那么整个灵，甚至在其身体方面，都是地狱的。因此，后一种灵以可怕的形式显现，就像一个魔鬼，而前一种灵以美丽的形式显现，就像一位天堂天使。不过，关于这个主题，我们将在别处进一步予以阐述。
775. Having seven heads. That this signifies the knowledge of the holy things of the Word that are falsified and adulterated, is evident from the signification of the head, as denoting intelligence and wisdom; and in the opposite sense, insanity and folly; concerning which see above (n. 553, 577). And because intelligence and wisdom cannot be spoken of in reference to those who by reasonings from the natural man confirm the separation of faith and life, these being meant by the beast coming up out of the sea; therefore, by his head knowledge is signified. Knowledge of the holy things of the Word is meant, because there were seven heads; and the number seven is used of things holy, as may be seen above (n. 257). The reason why such knowledge is meant is that those meant by the dragon are not hostile to the Word; for they call the Word holy and Divine because they seek out from it confirmations of their own dogmas. Nevertheless, that the holy things of the Word, of which they have the knowledge, are falsified and adulterated by them, will be evident from what follows; and in general from this, that those who separate faith from life, cannot do otherwise, because such separation is contrary to each and all things of the Word. For in these there is a marriage of good and truth, which is perfectly clear from the spiritual sense of the Word. On this account, also, there are, in most passages, two expressions, which appear to be a repetition of the same thing. One of them, however, has reference to good, and the other to truth; thus both make, as it were, a marriage, which is called a Divine marriage, a celestial marriage, and a spiritual marriage, and which, strictly regarded, is the marriage of good and truth; concerning which see above (n. 238, 288, 484, 660). The marriage of faith and love, or of faith and good works, should be similar; for faith pertains to truth, and truth to faith; and love pertains to good, and good to love. Hence it is clear, that those who separate faith from the life thereof, or, what is the same, from love, cannot but falsify the Word, because they explain the sense of the letter in a manner contrary to that marriage of good and truth which is contained in each and all things of the Word.
[2] It was said, that the head signifies wisdom and intelligence, and that in the case of those who do not possess wisdom and intelligence, it signifies knowledge; hence in the case of those who falsify and pervert the Word, it signifies insanity and folly, the same as above (n. 715), where the signification of the seven heads of the dragon was explained. Hence the same also is here signified by the head of this beast; for the beast here mentioned is the dragon, as to reasonings from the natural man confirming the separation of faith from life.
The head signifies wisdom, intelligence, and the knowledge of truths, and, in the opposite sense, folly, insanity, and the knowledge of falsities, because these things reside in the head and they are there in their beginnings. This is quite evident from the fact that the origins of all the fibres are there; these proceed thence to all the sensory and motor organs of the face and the whole body. There are substances there, infinite in number, which appear like little spheres, and are called by anatomists the cortical and cineritious substances. From these proceed small fibres, the primary of which are not evident to the sight, and which afterwards form fascicles. From these the medullary substance of the whole cerebrum, cerebellum, and medulla oblongata is produced; and from this medullary substance proceed fibres visible to the sight, which, when conjoined, are called nerves. By means of these the cerebrum, cerebellum, and spinal marrow form the entire body, and each and all things pertaining to it, and thus each and all things belonging to the body are under the rule of the brains.
[3] From these things it is evident that the understanding and the will, which are designated by the one term, mind - consequently also intelligence and wisdom - reside in the brains, and that they are there in their beginnings. Also that the organs which are formed to receive sensations and produce motions are derivations therefrom; just as streams are derived from their fountains, or as results from their causes, or as substantial products from their respective substances. Moreover those derivations are such that the brain is everywhere present, almost in the same way as the sun, by its light and heat, is present in each and all things of the earth.
Hence it follows that the whole body, and each and all things belonging to it, are forms under the direction and government of the mind, and also subservient thereto; and the mind is in the brain; and that it is so constructed to obey the direction of the mind, that the part where the latter were not present, or to which it did not communicate its life, would be no part of man's life.
[4] From these things it is evident that the mind, while it is in its thought which belongs to the understanding, and in its affection which pertains to the will, extends into every individual part of the body, and there by means of its own forms ranges at large, as the thoughts and affections of the angels do in the societies of the whole heaven. The case is also similar in the present instance, because all the things belonging to the human body correspond to all the things of heaven; therefore, the form of the whole heaven, in the sight of the Lord, is the human form. This subject is treated of at great length in the Arcana Coelestia, and also in the work concerning Heaven and Hell.
[5] These things have been said in order that it may be known why it is that the head signifies wisdom and intelligence; as also, in the opposite sense, folly and insanity. For such as a man is in primaries, such is he in the whole; the body, together with each and every part of it, being a derivation, as just stated. If, therefore, the mind is in the belief of falsity, and in the love of evil, then the entire body - that is the whole man - is in a similar state.
This is also quite evident as soon as a man becomes a spirit, whether good or evil; for then his whole spiritual body, from head to foot, is entirely qualified by his mind. If the mind is heavenly, the whole spirit also as to the body is heavenly. If the mind is infernal, the whole spirit also as to the body is infernal. Wherefore the latter spirit appears in a horrible form as a devil; but the former in a beautiful form as an angel of heaven. But on this subject we shall treat further elsewhere.
775. Having seven heads, signifies the knowledge [scientia] of the holy things of the Word which are falsified and adulterated. This is evident from the signification of "head," as being intelligence and wisdom, and in the contrary sense, insanity and folly (See above (Apocalypse Explained, n. 573, 577). And as intelligence and wisdom cannot be predicated of those who by reasonings from the natural man confirm the separation of faith and life, who are meant by "the beast coming up out of the sea," so "its head" signifies knowledge. It means the knowledge of the holy things of the Word, because there were "seven heads," and seven is predicated of things holy (See above, n. 257). The knowledge of the holy things of the Word is meant, because those meant by "the dragon" are not opposed to the Word; for they call the Word holy and Divine, because they collect from it the confirmations of their dogmas. But that they falsify and adulterate by these the holy things of the Word, of which they have knowledge, will be evident from what follows, and is evident in general from this, that those who separate faith from life cannot do otherwise, since such a separation is contrary to each and all things of the Word. For in all things of the Word and in every particular of it there is a marriage of good and truth, as is manifestly evident from the spiritual sense of the Word. This is why there are in so many passages two expressions that appear like repetitions of the same thing, but still one of them has reference to good and the other to truth; thus the two make as it were a marriage, which is called the Divine marriage, the celestial marriage, and the spiritual marriage, which regarded in itself is the marriage of good and truth. (Respecting this marriage see above, n. 238, 288, 484, 660) There must be a like marriage of faith and love, or of faith and good works; for faith pertains to truth, and truth to faith; and love pertains to good, and good to love. From this it is clear that those who separate faith from its life, or what is the same, from love, cannot do otherwise than falsify the Word, because they explain the sense of its letter in opposition to the marriage of good and truth which is in each and every thing of the Word.
[2] It has been said that the "head" signifies wisdom and intelligence, and that with those who are not in wisdom and intelligence it signifies knowledge [scientia]; therefore with those who falsify and pervert the Word it signifies insanity and folly, as above n. 715, where the signification of "the seven heads of the dragon" was explained; so "the head of this beast" has a similar signification, since this beast means the dragon in reference to reasonings from the natural man confirming the separation of faith from the life. The "head" signifies wisdom, intelligence, and the knowledge of truths, and in the contrary sense folly, insanity, and the knowledge of falsities, because these have their seat in the head, and are there in their beginnings. This is clearly evident from the fact that the origins of all fibers are in the head, and from it they proceed to all the organs of sense and motion belonging to the face and the whole body; and there, too, are substances in infinite number that look like little spheres and are called by anatomists the cortical and cineritious substances; and from these go forth small fibers, the first of which are undiscernible; afterwards these are bundled together, and make up the medullary substance of the whole cerebrum, cerebellum, and medulla oblongata. From this medullary substance discernible fibers extend, and these when conjoined are called nerves. By these the cerebrum, the cerebellum, and the spinal marrow form the entire body and each and all things pertaining to it; and from this it comes that each and all things of the body are ruled by the brains.
[3] From this it can be seen that the brains are the seat of the understanding and the will, which are called with one term, mind, and in consequence, of intelligence and wisdom, and that these are there in their first principles; also that the organs that are formed to receive sensations and to produce motions are derivations therefrom, precisely like streams from their fountains, or derivatives from their beginnings, or composite things from their substances; and these derivations are such that the brains are everywhere present, almost as the sun is present by its light and heat in each and all things of the earth. From this it follows that the whole body, and each and all things of it, are forms that are under the observation, auspices, and obedience, of the mind, which is in the brain; thus these forms are so constructed after the mind's direction that any part in which the mind is not present, or to which it does not communicate its life, is no part of man's life. From this it can be seen that when the mind is in its thought, which pertains to the understanding, and in its affection, which pertains to the will, it has an extension into every particular of the whole body, and there, by means of its forms, it spreads itself out as the thoughts and affections of the angels do into the societies of the universal heaven. The like is true here, since all things of the human body correspond to all things of heaven; consequently the form of the whole heaven before the Lord is the human form. (This is treated of at length in the Arcana Coelestia and in the work on Heaven and Hell.)
[4] This has been said to make known why the "head" signifies wisdom and intelligence, as also in the contrary sense folly and insanity. For such as man is in his beginnings such is he in the whole, for the body with each and every part of it is a derivation, as has just been said. If, therefore, the mind is in the belief of falsity and in the love of evil, its entire body, that is, the entire man, is in a like state. This is also clearly evident when man becomes a spirit, whether good or evil; then his whole spiritual body, from head to foot, is wholly such as his mind is. If the mind is heavenly, the whole spirit, even as to its body, is heavenly. If the mind is infernal, the whole spirit, even as to its body, is infernal; and in consequence such a spirit appears in a direful form like a devil, while the former spirit appears in a beautiful form like an angel of heaven. But on this more will be said elsewhere.
775. "Habentem capita septem." - Quod significet scientiam sanctorum Verbi, quae falsificantur et adulterantur, constat ex significatione "capitis", quod sit intelligentia et sapientia, ac in opposito sensu insania et stultitia (de qua supra, n. 1
573, 577); et quia intelligentia et sapientia non praedicari potest de illis qui per ratiocinia ex naturali homine confirmant separationem fidei et vitae, qui per "bestiam ex mari ascendentem" intelliguntur, ideo per "caput ejus" significatur scientia; quod sit scientia sanctorum Verbi, est quia "septem capita" fuerunt, et "septem" praedicantur de sanctis (videatur supra, n. 257): causa quod sit scientia sanctorum Verbi, est quia illi, qui per "draconem" intelliguntur, non sunt contra Verbum, Verbum enim vocant sanctum et Divinum, quia ex illo conquirunt confirmationes dogmatis sui; quod autem sancta Verbi, quorum scientiam habent, ex illis falsificentur et adulterentur, constabit a sequentibus; et in genere ex hoc, quod qui separant fidem a vita, non aliter possint, quia illa separatio est contra omnia et singula Verbi; nam in omnibus et singulis Verbi est conjugium boni et Veri, quod manifeste patet ex sensu spirituali Verbi; sunt ideo in plerisque locis binae expressiones quae apparent sicut repetitiones ejusdem rei, sed usque una illarum se refert ad bonum, et altera ad verum, et sic ambae faciunt sicut conjugium, quod vocatur conjugium Divinum, conjugium caeleste, et conjugium spirituale, quod in se spectatum est conjugium boni et veri; de quo conjugio videatur supra (n. 238, 288 [b] , 484, 600): simile conjugium erit fidei et amoris, seu fidei et bonorum operum, nam fides est veri ac verum est fidei, et amor est boni ac bonum est amoris; exinde patet quod qui 2
separant fidem a vita ejus, seu quod idem, ab amore, illi non possint aliter quam falsificare Verbum, quia explicant sensum litterae ejus contra conjugium boni et veri, quod in omnibus et singulis Verbi est.
[2] Dictum est quod "caput" significet sapientiam et intelligentiam, et quod apud illos qui non in sapientia et intelligentia sunt, significet scientiam; inde apud illos qui falsificant et pervertunt Verbum, significat id insaniam et stultitiam, sicut etiam supra (n. 715), ubi explicatum est quid significatur per "septem capita draconis"; inde simile hic quoque per "caput bestiae" hujus significatur, nam bestia haec est draco quoad ratiocinia ex naturali homine confirmantia separationem fidei a vita.
Quod "caput" significet sapientiam, intelligentiam et scientiam veritatum, et in opposito sensu stultitiam, insaniam et scientiam falsitatum, est quia illa resident in capite, et sunt ibi in suis principiis; quod manifeste constare potest ex eo, quod ibi origines omnium fibrarum sint, quae inde procedunt ad omnia organa sensoria et motoria faciei et totius corporis; sunt ibi substantiae infinito numero quae apparent sicut sphaerulae, et ab anatomicis vocantur substantia corticalis et cineritia; ex his procedunt fibrillae, quarum primae sunt inconspicuae, et dein confasciatae, ex quibus producitur substantia medullaris totius cerebri, cerebelli et medullae oblongatae; ex substantia hac medullari protenduntur fibrae conspicuae, quae conjunctae vocantur nervi, per quos cerebrum, cerebellum et medulla spinalis 3
formant totum corpus, ac omnia et singula ejus; et per id fit ut omnia et singula corporis regantur a cerebris.
[3] Ex his constare potest quod intellectus et voluntas, quae una voce vocantur mens, proinde etiam intelligentia et sapientia, resideant in cerebris, et quod ibi sint in suis primis; et quod organa quae formata sunt ad recipiendos sensus, et ad faciendos motus, sint derivationes inde, prorsus sicut rivi a suis fontibus, aut sicut principiata a suis principiis, aut sicut substantiata a suis substantiis; et quod derivationes illae tales sint ut cerebra sint praesentia ubivis, paene sicut sol per lucem et calorem in omnibus et singulis telluris. Inde sequitur quod universum corpus, ac omnia et singula ejus, sint formae sub intuitione, auspicio et obedientia mentis, quae in cerebro, ita ad ejus nutum constructae ut pars in qua non mens illa est praesens, aut cui non dat vitam suam, non sit pars vitae hominis. Ex his constare potest quod mens, dum est in sua cogitatione quae intellectus, et in sua affectione quae voluntatis, extensionem habeat in singula totius corporis, et ibi per suas formas exspatietur, sicut cogitationes et affectiones angelorum in societates universi caeli: similis etiam res est, quia omnia corporis humani correspondent omnibus caeli; quapropter totius caeli forma coram Domino est forma humana. (De qua re multis actum est in Arcanis Caelestibus, et quoque in opere De Caelo et Inferno.)
[4] Haec dicta sunt, ut sciatur unde est quod per "caput" significetur sapientia et intelligentia; tum etiam, unde est quod per "caput" significetur stultitia et insania; nam qualis est homo in suis principiis talis est in toto, nam corpus cum omnibus et singulis ejus est derivatum, ut modo dictum est. Si itaque mens in fide falsi est, et in amore mali, tunc totum corpus ejus in simili est, hoc est, totus homo: quod etiam manifeste constare potest ab homine dum fit spiritus, bonus aut malus; tunc totum spirituale ejus corpus, a capite ad calcem, est prorsus tale qualis est ejus mens; si mens est caelestis, totus spiritus etiam quoad corpus est caelestis; si mens est infernalis, est totus spiritus etiam quoad corpus infernalis; quare hic spiritus apparet in forma dira sicut diabolus, ille autem spiritus in forma pulchra sicut angelus caeli. Sed de hac re alibi plura.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.