1063. Verse 10. And they are seven kings, signifies the truths of the Word falsified and profaned by such. This is evident from the signification of "kings," as being the truths of the Word (See n. 29, 31, 625, 1034); also from the mention of "seven," which has reference to what is holy, and in the contrary sense to what is profane; therefore "seven kings" signify the truths of the Word falsified and profaned. "Seven kings" have this signification because the "seven mountains" just mentioned signify the goods of the Word adulterated and profaned. For in the Word where good is treated of truth is also treated of, because of the heavenly marriage, which is the marriage of good and truth in all the particulars of it (See above, n. 238, 660, 775).

[2] One who does not know that in the Word "kings" signify truths can by no means know what is meant by "kings" in many passages in the Word, as in Daniel where it is said:

The heads and the horns of the beasts are kings or kingdoms (Daniel 7:17, 24; also in Revelation 16:12, 14; 18:3; 19:19; 21:24).

And in this chapter:

The seven heads are seven kings; the five have fallen, and one is, and the other is not yet come. And the beast that was and is not is the eighth king, and is of the seven, and he goeth into perdition. And the ten horns are ten kings, who have not yet received a kingdom; and other things that follow (Revelation 17:10-12).

For if kings were here meant by "kings" it could not possibly be divined by any conjecture what these expressions mean. But when it is known that "kings" signify the truths of the Word and thus the truths of the church, the meaning is plainly evident. Moreover, by the numbers so many truths are not to be understood, but such truths as are signified by the number in the spiritual sense. For if seven truths were signified by the "seven kings," and five truths by "the five kings who have fallen," and ten truths by the "ten kings" and as many "horns," from all this no spiritual sense could in any way result; therefore it must be altogether known that all numbers signify in the Word the qualities of the things which are described.

(Continuation respecting the Fourth Kind of Profanation)

[3] In this kind of profanation are those especially who read the Word and know about the Lord; because from the Lord through the Word are all things holy that can be profaned; things not from that source cannot be profaned. That is said to be profane that is the opposite of what is holy, and that offers violence to what is holy and destroys it. From this it follows that those do not belong to this kind of profanation who do not read the Word and do not approach the Lord, as is the case with the Papists, still less those who know nothing about the Lord and the Word, like the Gentiles. Those who belong to this kind of profanation appear after death at first with a face of human color, around which float many wandering stars; and those of them that had been leaders sometimes appear shining about the mouth. But as they are brought into the light of heaven, the stars and the shining of the mouth vanish, and the color of the face is changed to black, and likewise their garments. But the blackness of these profaners draws something from blue, as the blackness of the other kind of profaners draws something from red, for the reason that the latter profane the goods of the Word and of the church, while the others profane the truths of the Word and of the church. For red derives from the sun its signification of good, while blue derives from the sky its signification of truth.

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.