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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.