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776. And ten horns. That this signifies much power, is evident from what has been stated above (n. 716), where the dragon, which also had ten horns, is treated of.
The great power which is ascribed to the dragon, and to this beast, and which is represented in the spiritual world by horns, and therefore was representatively shown to John as being upon the dragon, is the power belonging to reasonings from the natural man, which spring from fallacies, thus from falsities. In such reasonings there is not in fact any real power - for all power pertains to truths - nevertheless, falsities which arise from the fallacies of the senses, and, consequently, reasonings therefrom, exercise great power with men on earth before they are in truth from good; that is, before they are regenerated by the Lord. For man from his birth is in evils, and consequently also in falsities. For falsities flow from evils like impure waters from an impure fountain; and those falsities, when confirmed by reasonings from the fallacies of the senses, appear like truths. And because a man from his birth is in falsities from evils, he therefore easily seizes upon, acknowledges, and believes them; for they are in agreement with his first natural light, and with the heat of that light, which is from the fire of the love of self or of the love of the world. And since man is easily, and, as it were, spontaneously, led away to believe such things, and is thereby deceived, therefore great power is here ascribed to the beast, and, above, to the dragon. Against the man, however, who is in truths from good, or against one who is regenerated by the Lord, they have no power; and always less in proportion as truths are multiplied in him, and, at length, none at all. For, as was said above, all power is in truths from good, consequently none in falsities from evil.
[2] This can be confirmed from things seen and perceived in the spiritual world. For there, in certain places, continual combats arise between those who are in falsities, with such as are similar and with such as are dissimilar. And the evil were seen to conquer by falsities, and draw very many over to their side; when I wondered at this, it was said and perceived, that falsities prevail against those who are in falsities; for it was discovered that those who were conquered, and so drawn over, were just as much in falsities; and, on the other hand, that falsities do not prevail against those who are in truths. Moreover, it was also seen that those who were in falsities fought with those who were in truths, and that they also conquered them; but still it was perceived that the latter were not in truths from good, but in truths without good. On the other hand, when those who are in falsities fight against those who are in truths from good, they cannot prevail in the least; they are like chaff in the air, which is dispersed and scattered in every direction by a man's breath, without any power of resisting. From these things it is evident why it is that, in the Word, the evil are sometimes called mighty and powerful. Hence it is now clear, why ten horns were seen upon the head of the dragon, and upon the head of this beast, and similarly upon the head of the scarlet beast (Apoc. 17:3).
776. And ten horns, signifies much power. This is evident from what has been stated above n. 716, where "the dragon" that had "ten horns" was treated of. That much power which is attributed to the dragon and to this beast, is represented in the spiritual world by horns, and was therefore representatively exhibited to John as horns upon the beast of the dragon, is the power of reasonings by fallacies, thus by falsities, from the natural man. Such reasonings indeed have no real power in themselves, for all power belongs to truths; nevertheless, falsities from the fallacies of the senses and reasonings from these do have much power with men on earth before they are in truths from good, that is, before they have been regenerated by the Lord. For man from birth is in evils, and also in falsities therefrom; since falsities gush forth from evils like impure waters from an impure fountain; and those falsities when confirmed by reasonings from the fallacies of the senses appear like truths. And as man is from birth in falsities from evils he easily appropriates, acknowledges, and believes them, for they are in agreement with his first natural light and with the heat of that light, which is from the fire of the love of self or of the love of the world. And since man is easily, and as it were spontaneously, carried away to believe such things, and is thus misled, therefore much power is attributed here to the beast, and above to the dragon. But over the man who is in truths from good, or over one who is regenerated by the Lord, they have no power; and in every case they have less power in proportion as truths are multiplied with man, and finally none at all; for, as has been said above, all power is in truths from good, consequently there is none in falsities from evil.
[2] This may be confirmed by what is seen and perceived in the spiritual world. In certain places there those who are in falsities are continually contending with those who are like them and with those who are unlike them; and it was seen that the evil conquered by means of falsities, and drew a great many over to their side. When I wondered at this it was said and perceived that falsities have power over those who are in falsities; for it was observed that those who were conquered and thus drawn over were equally in falsities; and conversely, that falsities have no power over those who are in truths. It was further seen that those who were in falsities fought also with those who were in truths, and conquered them also; but still it was perceived that these were not in truths from good, but in truths without good. But when those who are in falsities fight against those who are in truths from good they have no effect whatever; they are like chaff in the air, that is dispersed and scattered in every direction by a man's breath, with no power of resistance. Thence it is clear why the evil are sometimes called in the Word "mighty and powerful." From this it is now evident why "ten horns" were seen upon the head of the dragon and upon the head of this beast, and likewise upon the head of the scarlet beast (Revelation 17:3).
776. "Et cornua decem." - Quod significet multam potentiam, constat ex illis quae supra (n. 716) explicata sunt, ubi de "dracone", cui etiam "decem cornua" fuerunt. Multa potentia quae draconi et huic bestiae addicitur, et quae repraesentatur in mundo spirituali per cornua, et inde repraesentative ostensa est Johanni super draconis bestia, est potentia ratiociniorum e naturali homine ex fallaciis, ita ex falsis; quibus quidem nulla potentia in se est, quia omnis potentia est veris; sed usque multa potentia est falsis quae ex fallaciis sensuum, proinde ratiociniis ex illis, apud homines telluris, antequam in veris ex bono sunt, hoc est, antequam a Domino regenerati sunt: homo enim ex nativitate in malis est, et inde quoque in falsis; nam falsa scaturiunt ex malis, sicut impurae aquae ex impuro fonte; et falsa illa per ratiocinia ex fallaciis sensuum confirmata apparent sicut vera; et quia homo in falsis ex malis est ex nativitate, ideo ille facile arripit, agnoscit et credit illa, concordant enim cum primo ejus naturali lumine, et cum calore luminis istius, qui est ex igne amoris sui aut amoris mundi; et quia homo ad talia credenda facile et quasi sponte aufertur, et sic seducitur, ideo tribuitur hic bestiae, et supra draconi, multa potentia: at contra hominem qui in veris ex bono est, seu contra regeneratum a Domino, non potentiam habent, et semper minorem sicut multiplicantur vera apud illum, et tandem nullam; nam, ut supra dictum est, omnis potentia inest veris ex bono, proinde nulla falsis ex malo.
[2] Hoc confirmari potest ex visis et perceptis in mundo spirituali. In quibusdam locis ibi sunt continuae pugnae illorum qui in falsis sunt cum similibus et cum dissimilibus, et visum est quod mali per falsa vicerint, et in partes suas traxerint perplures; quod cum miratus sum, dictum et perceptum est quod falsa valeant contra illos qui in falsis sunt, nam deprehensum est quod illi qui victi et in partes tracti sunt, aeque in falsis fuerint; et vice versa, quod falsa non valeant contra illos qui in veris sunt. Praeterea etiam visum est quod illi qui in falsis essent pugnaverint cum illis qui in veris, et quod etiam hos vicerint; sed usque perceptum est quod hi non fuerint in veris ex bono, sed in veris absque bono. Sed dum illi qui in falsis sunt pugnant contra illos qui in veris ex bono sunt, prorsus nihil valent; sunt sicut paleae in aere, quae flatu hominis absque potentia renitendi quaquaversum disperguntur et dissipantur. Ex his constare potest unde est quod pluries in Verbo mali dicantur "fortes" et "potentes." Inde nunc patet causa cur super draconis capite, et super hujus bestiae capite, et similiter infra, super capite bestiae coccineae (Apoc. cap. 17:3), visa sint "cornua decem."