Darius war der König von Babylon. Das bedeutet, dass seine Korrespondenz in dieselbe Kategorie fällt wie die von Nebukadnezar und Belsazar. Babylon beschreibt, wie wir schon oft gesehen haben, die Liebe zur Herrschaft über andere Menschen aus Selbstliebe. Nebukadnezar steht für die Verfälschung des Wortes und die Zerstörung der Wahrheit (Enthüllte Offenbarung 47), die ihre Kraft aus einer ungezügelten Selbstliebe bezieht. Im Verlauf seiner Geschichte sehen wir, wie sich die Wahrheit sowohl auf die Selbstliebe auswirkt und sie in Ordnung bringt, als auch auf die Anerkennung des Herrn und seines Wortes. In den ersten vier Kapiteln sinkt Nebukadnezar ab, während Daniel aufsteigt.

Der letzte Vers des fünften Kapitels sagt uns, dass Darius zweiundsechzig Jahre alt war, als er den Thron von Babylon bestieg. Das Alter in der Bibel ist immer ein Hinweis auf den Zustand, und die Anzahl der Jahre sind die Eigenschaften des jeweiligen Zustands. Das Alter gibt uns also einen Einblick in den Charakter des neuen Königs.

Wie wir in Kapitel drei gesehen haben, steht die Sechs für einen Zustand der Unvollständigkeit und hat dieselbe Bedeutung wie "zwei" (Himmlischen Geheimnissen 900)- und zwar aus demselben Grund: Es ist eine Zahl weniger als eine Zahl, die Vollständigkeit bedeutet. Zwei kommt vor drei, so wie sechs vor sieben kommt. Sowohl "drei" als auch "sieben" stehen für Vollständigkeit, z. B. war der Herr drei Tage lang im Grab, oder die Dreifaltigkeit von Vater, Sohn und Heiligem Geist. Ähnlich verhält es sich mit der Zahl Sieben: Nach der Schöpfung ruhte der Herr am siebten Tag, und in den Zehn Geboten werden wir angewiesen, diesen Tag zu befolgen und zu heiligen. Die "Sechs" bleibt knapp hinter dieser Darstellung der Vollkommenheit zurück und veranschaulicht somit einen Zustand der Unvollkommenheit.

Das Bild des Darius beginnt sich zu entwickeln, als Zustände, die den Grundstein des Glaubens und des Guten legen, während wir das offenkundige Böse, das von Belsazar dargestellt wird, beiseite lassen. Anfänglich sind diese Zustände schwach, denn sie gehören zu unserer frühen Regeneration. Die Ursache für diese Schwäche darf nicht vergessen werden: Darius wurde durch die Ermordung Belsazars zum König von Babylon und repräsentiert damit unsere Selbstliebe.

Aber er unterscheidet sich von seinen Vorgängern: Nebukadnezar machte Fortschritte in seinem Verständnis und seiner Wertschätzung der Macht des Herrn, Belsazar nicht. Darius vervollständigt die Geschichte von Nebukadnezar, der gezüchtigten Selbstliebe. Der Egoismus des Darius wird gedemütigt: Er stellt Daniel an die Spitze seiner Regierung, gleich nach sich selbst. Die Tragweite dieser Auszeichnung sollte nicht außer Acht gelassen werden: Da der Egoismus nur durch das Gewissen unterdrückt wird, muss das Gewissen zur wichtigsten Triebfeder für unsere Gefühle, Gedanken und Handlungen werden.

Die "Weisen" und "Statthalter" sind ein Thema in der ersten Hälfte des Buches Daniel. Obwohl sie in der Regel versagen, sind sie die ersten Menschen, bei denen Könige Rat suchen. Sie repräsentieren unsere gewohnheitsmäßigen Gedanken (die Weisen) und Lieben (die Statthalter) unter unserem zentralen Egoismus. In diesem Kapitel teilte Darius sein Reich in einhundertzwanzig Provinzen auf, die jeweils von einem "Satrapen" oder Statthalter regiert wurden.

Im inneren Sinn repräsentieren diese Beamten die Gedanken und Neigungen, die der zentralen oder herrschenden Liebe entspringen. Darius war, wie Nebukadnezar und Belsazar vor ihm, ein König von Babylon und repräsentiert somit unsere Selbstliebe, aber eine kontrollierte Selbstliebe. Die Satrapen repräsentieren also die Zuneigungen, die dieser Liebe entspringen.

Die Zahl "einhundertundzwanzig" ist eine weitere zusammengesetzte Zahl, die die von den Satrapen repräsentierten Neigungen beschreibt. In einem perfekten Quadrat, wie der Zahl Hundert, sind die Länge und die Breite völlig gleich. So ist die Qualität von Güte und Wahrheit dieselbe. Zehn steht für Zustände von Überresten oder Zustände von Güte und Wahrheit, die der Herr in den menschlichen Geist eingepflanzt hat. Zehn multipliziert mit zehn verdoppelt diese Bedeutung - Vollkommenheit der Überreste (AC 1988 [2]).

Für "einhundertzwanzig" müssen wir die letzten zwanzig addieren. Zwanzig ist zehn mal zwei. Wie wir bereits gesehen haben, steht die Zwei für den Zustand vor der Vollkommenheit, für den notwendigen Aufruhr, um diese Vollkommenheit zu erreichen (Himmlischen Geheimnissen 900). Die Zahl Zwei beschreibt aber auch den Zustand der Konjunktion, in dem das Gute und die Wahrheit durch die Prüfungen und Versuchungen des Lebens in Einklang gebracht werden.

So symbolisieren die einhundertzwanzig Satrapen den sich nähernden Zustand der Regeneration, in dem die Selbstliebe ein wenig von der Entweihung gereinigt wurde, die durch Belsazar dargestellt wird. Sie markieren den Fortschritt in der menschlichen Regeneration. Die von Daniel dargestellten Wahrheiten, die wir lernen, kommen im täglichen Leben immer besser zum Ausdruck.

Die Herrschaft des Darius ist eine Verheißung, die sich noch weiter ausbreitet: Über diese hundertzwanzig Satrapen setzte Darius drei "Präsidenten" ein, von denen Daniel der erste war. Daniel würde das Land kontrollieren, die Satrapen würden ihm Bericht erstatten, und er würde als faktischer Herrscher von Babylon herrschen. Das ist ein langer Weg von dem gefangenen Jungen, der aus Jerusalem herausgeführt wurde - es ist ein langer Weg von den ersten Regungen des Gewissens bis zu dem Punkt, an dem unser Leben fest unter der Führung und Kontrolle des Gewissens steht. Daniels Berufung in dieses Amt ist ein klares Versprechen auf den Sieg der Wahrheit in unserem Geist, wenn wir bereit sind, auf ihre Führung zu hören und ihr zu erlauben, uns zu demütigen und zu richten, wie Nebukadnezar und Belsazar gedemütigt und gerichtet wurden.

Die Satrapen, die Daniels hohe Stellung sahen, schmiedeten ein Komplott gegen ihn. Obwohl sie nichts Persönliches an ihm finden konnten, planten sie, seine Hingabe an den Herrn zu benutzen, um ihn zu untergraben. Dies ist der wesentliche Konfliktpunkt zwischen unserem Gewissen und unserer Selbstliebe. Selbst wenn die Eigenliebe unterdrückt wurde, hat sie immer noch die Tendenz, sich selbst zu überhöhen. Es gibt etwas in uns, das uns dazu veranlasst, mit Vorliebe auf die Tage zurückzublicken, bevor wir den Egoismus bekämpften, eine Erinnerung, die flüchtig, aber mächtig sein kann. In diesem Moment sind wir anfällig für Versuchungen. Diese Art von Schwäche erlaubt es den Gedanken und Haltungen des Egoismus, sich wieder durchzusetzen. Wir fallen in unsere alten Gewohnheiten zurück.

Unter diesen Umständen stellen wir uns selbst über Gott, auch wenn es zu diesem Zeitpunkt nicht so erscheinen mag - wir überzeugen uns selbst, dass unsere Bedürfnisse, unsere Wünsche, unsere Begierden wichtiger sind als alles andere. In einem Moment geistigen Wahnsinns, der uns später vielleicht wie eine Verzweiflungstat vorkommt, lassen wir unser Gewissen beiseite und lassen uns auf ein Konzept, eine Haltung oder eine Handlung ein, von der wir wissen, dass sie falsch ist. Wie Darius sind wir vom Stolz verführt worden.

In der Versuchung geben uns unsere Lieben Trost. Wenn wir das Gute, die Wahrheit und das Richtige lieben, dann kann diese Liebe nicht durch Versuchungen untergraben werden. Die Liebe bildet die Grundlage unseres geistlichen Lebens, und wenn sie gut ist, dann gibt sie uns die Ruhe des Geistes und die Kraft, die Versuchung zu überwinden. So ist das Haus Daniels, in das er angesichts der unvernünftigen Forderung des Darius floh, ein Bild für unsere Liebe.

Wenn ein Haus unsere Liebe darstellt, dann sind die Kammern im Haus die guten Dinge, die aus dieser Liebe entspringen (Himmlischen Geheimnissen 3900). Wir können die guten Gedanken, Gefühle und Handlungen nicht von unseren Lieben trennen, denn die Liebe durchdringt unser ganzes Wesen, sobald wir regeneriert sind. In der Versuchung, in der wir Trost finden, müssen wir uns an den Fortschritt erinnern, den wir gemacht haben, dass der Herr uns in seiner Barmherzigkeit die Fähigkeit gegeben hat, dem reinen Egoismus, der uns fast zerstört, den Rücken zu kehren.

So kniete Daniel vor Jerusalem, seiner Heimatstadt, die für die Kirche in uns steht: die Fähigkeit, uns zu demütigen und uns dem Herrn zu unterwerfen. Das Niederknien ist ein Zeichen der Demut und der Anbetung. Es beinhaltet eine Anerkennung der Macht des Herrn über unser Leben.

Aber es ist leicht, dass unser Egoismus lächerliche Forderungen an uns stellt, Dinge, die das Gewissen binden und unwirksam machen würden, Dinge, die unserem Verständnis von Wahrheit zuwiderlaufen. Nachdem wir unserem Gewissen diese Falle gestellt haben, beginnen wir damit, es auf seine Nichteinhaltung hinzuweisen. Wie oft sagen wir uns, dass wir dies oder jenes tun sollten, obwohl wir wissen, dass es falsch ist. Wenn unser Gewissen uns sticht und uns an die Wahrheit erinnert, wenden wir uns ab.

Es ist so einfach, nur den unmittelbaren und positiven Nutzen für uns selbst zu sehen, so wie Darius sich gefreut haben muss, dass niemand einen anderen Menschen oder Gott um einen Gefallen bitten würde als ihn selbst. In einem Land mit Tausenden von Hausgöttern wäre dies der Inbegriff von Macht gewesen. Wie lange währte sie? Wie lange hält ein Übel an? Viele Übel bereiten nur kurzzeitig Vergnügen, bevor sich die Auswirkungen bemerkbar machen. Ehebruch, Mord, Diebstahl, Hass und Rache halten nur so lange an, wie man sie zulässt. Dann müssen wir mit dem Schaden fertig werden: Schuld, Angst, Verlust von Ansehen oder Wertschätzung, Verlust von Liebe, Verlust von Freunden.

Die Geschichte von Daniel in der Löwengrube ist eine der bekanntesten in unserem Wort. Oberflächlich betrachtet erzählt sie von Mut, Befreiung und dem Sieg über den Stolz. Innerlich erzählt sie von der letzten Schlacht zwischen Selbstsucht und Gewissen. Jedes Detail hat eine Bedeutung.

Im Wort Gottes wird das Bild eines Löwen im Zusammenhang mit dem Herrn verwendet. Er ist der Löwe aus dem Stamm Juda, der in der Lage war, die versiegelte Buchrolle in der Offenbarung zu öffnen. Er ist der Löwe, der brüllt, wenn er kommt, um für den Berg Zion zu kämpfen (Jesaja 31:4). So veranschaulicht der Herr als Löwe seine große Liebe, mit der er gegen die Übel kämpft, die die Menschheit befallen, und uns vor ihnen bewahrt.

In diesem Fall ändern die Löwen ihre Bedeutung von der wunderbaren Kraft des Herrn, gegen das Böse und die Falschheit zu kämpfen, zu der "verzweifelten Kühnheit", die der intensiven Selbstliebe entspringt. Da die Selbstliebe durch falsches Denken gestärkt und unterstützt wird, wurde die Höhle mit einem großen Stein versiegelt.

Die Nacht, die der König in Verzweiflung verbrachte, steht für die Finsternis, die ein wesentlicher Bestandteil der Versuchung ist (Himmlischen Geheimnissen 1787, 2694, 7166). Versuchungen sind gekennzeichnet durch Zweifel an der Gegenwart des Herrn und daran, ob eine Wiedergeburt überhaupt möglich ist (Himmlischen Geheimnissen 2334). Der Zweifel beginnt sanft, nimmt aber mit der Zeit zu.

So wie die weinenden Frauen das Grab des Herrn leer vorfanden, bewacht von einem Engel, so fand Darius Daniel lebendig und gesund inmitten der Löwen. Dies ist eine Art Auferstehung, denn Daniel hätte die Tortur nicht überleben sollen und hätte auch nicht überlebt, wenn nicht ein Engel den Löwen das Maul gestopft hätte.

In allen Versuchungen ist der Herr an unserer Seite. Er beschützt unsere gute Liebe, unser Gewissen, unser Verlangen nach Wiedergeburt. Die göttliche Vorsehung ist immer bestrebt, uns aus der Versuchung herauszuführen, in die Fülle und Freude des Reiches des Herrn. Das kann nur geschehen, wenn wir bereit sind, uns der Versuchung zu stellen. Sie finden nie um ihrer selbst willen statt, sondern für unsere geistige Entwicklung.

Wenn wir die Entscheidung getroffen haben, uns dem Herrn zu unterwerfen, wie Darius in der Nacht, befreit er uns von der Knechtschaft der Versuchung. Als Darius Daniel in Sicherheit fand, befahl er, ihn aus der Löwengrube zu holen. Dann wurden die Satrapen, die diese Beinahe-Tragödie heraufbeschworen und manipuliert hatten, in die Höhle geworfen. Diese oberflächlich betrachtet grausame Handlung spiegelt das Wegwerfen unserer letzten selbstsüchtigen Lieben wider.

Das Ziel des Gewissens ist es, uns zu der Erkenntnis zu bringen, dass Gott der König ist. Dies ist eine Geschichte des Sieges. Wir müssen die niederen Seiten unseres Lebens kennen, wenn der Egoismus überhand nimmt. Wenn wir nicht wissen, wer wir sind, können wir uns nicht ändern. Wissen gibt die Kraft zur Veränderung. Das Wissen aus dem Wort bildet eine Ebene in unserem Geist, in die der Herr einfließen kann. Seine Gegenwart verändert die Art und Weise, wie wir handeln und reagieren, denken und fühlen. Die Daniel-Seite unseres Charakters ist das Mittel zu unserer Rettung, und so wie der Herr den historischen Daniel beschützt hat, so beschützt und bewacht er unser geistliches Gewissen, indem er sicherstellt, dass es stark genug ist, um uns in Punkten der Selbstsucht herauszufordern, und stark genug ist, um uns in die Zustände der Glückseligkeit und des Friedens zu führen, die sein Reich sind.

316. Having seven horns, signifies who has omnipotence. This is evident from the signification of a "horn," as being the power of truth against falsity, but in reference to the Lord, as being all power or omnipotence. The Lamb was seen to have horns seven in number, because "seven" signifies all and it is predicated of what is holy (See above, n. 257). A "horn" and "horns" signify power, because the power of horned animals, as of oxen, rams, goats, and others, is in their horns. That "horn" or "horns" signify the power of truth against falsity, and in the highest sense, which treats of the Lord, signify omnipotence, and in a contrary sense the power of falsity against truth, is evident from many passages in the Word; and as it is thus made clear what is signified in the Word by "horns," so often mentioned in Daniel, and also in Revelation; and as they are still employed in the coronation of kings, I will quote the passages here.

[2] In Ezekiel:

In that day I will make a horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah (Ezekiel 29:21).

"To make a horn to bud forth unto the house of Israel" signifies truth in abundance; "the house of Israel" is the church; because this is signified by "horn," and "its budding forth," it is also said, "and I will give thee the opening of the mouth," which means the preaching of truth.

[3] In the first book of Samuel:

My horn hath exalted itself in Jehovah; my mouth is enlarged against mine enemies, because I am glad in Thy salvation. He shall give strength unto His king, ¹ and shall exalt the horn of His anointed (1 Samuel 2:10).

This is a prophetical saying of Hannah. "My horn hath exalted itself in Jehovah" signifies that Divine truth filled her, and made her powerful against falsities; and because this is the meaning, it is said, "my mouth is enlarged against mine enemies;" "enlarging the mouth" is preaching truth with power, and "enemies" are the falsities that disperse Divine truth. "He shall give strength unto His king, and shall exalt the horn of His anointed," signifies the Lord's omnipotence from Divine good by Divine truth, for "strength" in the Word has reference to the power of good, and "horn" to the power of truth; and "the anointed of Jehovah" is the Lord in respect to the Divine Human, which has omnipotence (See Arcana Coelestia 3008-3009, 9954).

[4] In David:

Jehovah hath exalted the horn of His people, the praise for all His saints, for the sons of Israel, a people near unto Him (Psalms 148:14).

"He hath exalted the horn of His people" signifies that He hath filled with Divine truths; therefore it is said: praise for His saints, for the sons of Israel, a people near unto Him," for those are called "saints" who are in Divine truths, since Divine truth is what is called holy (See above, n. 204). "Israel" is the church that is in truths, "sons of Israel" are truths, "a people" is also predicated of those who are in truths, and a people conjoined with the Lord by truths is said to be "near."

[5] In the same:

Jehovah God of Hosts, Thou art the splendor of their strength; and by Thy good pleasure Thou shalt exalt our horn (Psalms 89:8, 17).

Here also "to exalt the horn" signifies to fill with Divine truth, and thereby to give power against falsities; therefore it is said, "Jehovah God of Hosts, Thou art the splendor of their strength," "splendor" in the Word is predicated also of the church, and of the doctrine of truth therein.

[6] In the same:

The good man is gracious and lendeth. His righteousness standeth forever; his horn shall be exalted with glory (Psalms 112:5, 9).

That "horn" signifies Divine truth is clear from this, that it is said, "his righteousness standeth forever, and his horn shall be exalted with glory;" "righteousness" in the Word is predicated of good, and "horn" therefore of truth; for in every particular of the Word there is a marriage of good and truth; "splendor" also signifies Divine truth.

[7] In Habakkuk:

The brightness of Jehovah God shall be as the light; He hath horns coming out of His hand; and in them is the hiding of His strength (Habakkuk 3:4).

Because "horns" signify Divine truth with power, it is said, "the brightness of Jehovah God shall be as the light," and "in the horns is the hiding of His strength;" "the brightness of Jehovah" and "light" signify Divine truth; and "the hiding of His strength in the horns" signifies the omnipotence of Divine good through Divine truth, for all power of good is through truth, and in Divine truth lies concealed the omnipotence that is of Divine good.

[8] In David:

I have found David My servant; with the oil of holiness have I anointed Him; with whom My hand shall be established; Mine arm also shall make him mighty. My truth and My mercy shall be with him; and in My name shall his horn be exalted (Psalms 89:20-21, 24).

"David" means the Lord in respect to Divine truth (See above, n. 205); and "his horn shall be exalted" means His Divine power, which He has from Divine good through Divine truth; therefore, it is said, "My truth and My mercy shall be with him;" "mercy" in the Word, in the Word, in reference to Jehovah, or the Lord, signifies the Divine good of the Divine love. Because "David" means the Lord in respect to Divine truth proceeding from His Divine Human, He is called "David, my servant," "servant" meaning, in the Word, not a servant in the usual sense, but whatever serves, and it is predicated of truth because truth serves good for use, here for power.

[9] In the same:

I will make a horn to bud forth unto David; I will set in order a lamp for Mine anointed (Psalms 132:17).

Here by "David," and also by "anointed" the Lord in respect to Divine truth is meant, and "making His horn to bud forth" signifies the multiplication of Divine truth in the heavens and on earth by Him; therefore it is also said, "I will set in order a lamp for Mine anointed," which has a like meaning. That the Lord in respect to Divine truth proceeding from His Divine good, is called a "lamp" see above n. 62.

[10] In the same:

Jehovah my strength, my cliff, my fortress; my God, my rock, in which I confide, my shield and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).

"Strength" and "cliff" in reference, as here, to Jehovah or the Lord, signify omnipotence; "fortress" and "rock in which he confides" signify defense; "shield" and "horn of salvation" signify consequent salvation; "strength," "fortress," and "shield," in the Word are predicated of Divine good; "cliff," "rock," and "horn" are predicated of Divine truth; therefore these signify omnipotence, defense, and salvation, which Divine good has through Divine truth.

[11] In Luke:

Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation in the house of David; that He might save us from our enemies (Luke 1:68-69, 71).

This is a prophecy of Zechariah respecting the Lord and His coming. "A horn of salvation in the house of David" signifies omnipotence to save by Divine truth from Divine good, "horn" is that omnipotence; "the house of David" is the Lord's church; "the enemies from which He should save" are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; it is known that there were no other enemies from which the Lord saved those who are here meant by his people.

[12] In Micah:

Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13).

"Rise and thresh, O daughter of Zion" signifies the dispersion of evil with those who are of the church, "to thresh" is to disperse, and "daughter of Zion" is the church that is in the affection of good; "I will make thy horn iron" signifies Divine truth mighty and powerful; "I will make thy hoofs brass" has a like meaning, "hoofs" meaning truths in ultimates; "that thou mayest beat in pieces many peoples" signifies that thou mayest scatter falsities, for "peoples" are predicated of truths, and in a contrary sense, of falsities.

[13] In Zechariah:

I saw, and behold four horns, that have scattered Judah, Israel, and Jerusalem. He showed me four smiths, and He said, These horns that have scattered Judah, so that no man lifteth up his head; these have come to terrify them, to cast down the horns of the nations that lift up the horn against the land of Judah to scatter it (Zechariah 1:18-21).

This describes the vastation of the church, and its subsequent restoration. "Judah," "Israel," and "Jerusalem," signify the church and its doctrine; "the horns that scattered them" signify the falsities of evil that have vastated the church; "smiths" signify the like as iron, namely, truth in ultimates, which is mighty and powerful, thus the like as the "horn of iron;" therefore it is said of them, "these have come to cast down the horns of the nations that lift up the horn against the land of Judah," "the horns of the nations" are the falsities of evil that have vastated the church, and that are to be dispersed that it may be restored.

[14] In Lamentations:

The Lord hath thrown in His fury the strongholds of the daughter of Judah; He hath cast them down to the earth; He hath profaned the kingdom and the princes thereof; He hath cut off in the glowing of His anger every horn of Israel (Lamentations 2:2-3).

Here the total vastation of the church is treated of. The last time when it was laid waste is signified by the glowing of the Lord's anger; and its total vastation is described by "He hath thrown down the strongholds of the daughter of Judah, He hath cast them down to the earth. He hath profaned the kingdom and the princes thereof;" "the daughter of Judah" is the church; "her strongholds" are truths from good; "the kingdom and princes" are its truths of doctrine; whence it is clear what is signified by "He hath cut off every horn of Israel," namely, the cutting off of all the power of truth in the church to resist the falsities of evil.

[15] In Daniel:

Daniel saw in a dream four beasts coming up out of the sea; the fourth exceedingly strong, having teeth of iron; it devoured and broke in pieces; and it had ten horns: and I gave heed, and behold another little horn came up among them, and three of the former horns were plucked up by the roots before it; in this horn were eyes like the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and prevailed against them; and that it spoke words against the Most High. As to the ten horns, they are ten kings, and it shall humble three kings (Daniel 7:3, 7-8, 21, 23, 25).

Here evidently "horns" means the falsities that destroy the truths of the church, or the power of falsities against truths; "the beast coming up out of the sea" signifies the love of self out of which spring all evils; here the love of ruling over heaven and earth, to which things holy serve as means; it is such a love that is meant by "Babylon" in Revelation. This beast was seen "coming up out of the sea," because the "sea" signifies the natural man separated from the spiritual; for the natural man is then of such a character that he desires nothing so much as to have dominion over all, and to confirm that dominion by the sense of the letter of the Word. "The ten horns" signify falsities of every kind, for "ten" means all; therefore it is further said, that "the ten horns are ten kings," for "kings" signify truths, and in a contrary sense, as here, falsities. "The little horn that came up among them, before which three of the former horns were plucked up by the roots," signifies the complete perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called "little," because it does not appear that the Word is perverted; and what does not appear before the sight of man's spirit, or before his understanding, is regarded either as nothing, or as little. In the spiritual world such is the appearance of things that are apprehended by a few only. "The three horns that were plucked up by the roots before it," signify the truths of the Word there that have been thus destroyed by falsifications; these truths are also signified by the "three kings" that were humbled by the horn, "three" not meaning three, but what is full, thus that truths were completely destroyed. As that "horn" signifies the perversion of the Word in respect to the sense of its letter, and as this sense appears before the eyes of men, as if it were to be understood thus and not otherwise, and therefore not to be gainsaid by anyone, it is said of this horn, "that in it there were eyes like the eyes of a man, and a mouth speaking great things," "eyes" signify understanding, and "eyes like the eyes of a man" an understanding as if of truth, and "mouth" signifies thought and speech from that understanding. From this it can now be seen what is meant by all and by each of the particulars here mentioned; as by "the beast coming up out of the sea, that had ten horns and teeth of iron, and devoured and broke in pieces;" by "the little horn that came up among them, before which three of the horns were plucked up by the roots, in which were eyes like the eyes of a man, and a mouth speaking great things;" also by "it made war with the saints and prevailed against them," and "it spoke words against the Most High;" and "the horns were so many kings."

[16] In the same:

I saw in a vision one ram that had two horns, and the horns were high; but one was higher than the other, and the higher had come up last. It pushed westward, northward, and southward. Then, behold, a he-goat of the goats came from the west over the faces of the whole earth; he had a conspicuous horn between his eyes. He ran upon the ram in the wrath of his strength, and he broke his two horns, and he cast him down to the ground and trampled upon him. But the great horn of the he-goat was broken; and in place of it there came up four toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly towards the south, and towards the east, and towards beauty. And it grew even to the host of the heavens; and it cast down some of the host to the earth, and trampled upon them. Yea, even to the prince of the host it magnified itself, and the dwelling place of his sanctuary was cast down, because it cast down truth to the earth (Daniel 8:2-12, 21, 25).

This describes a second thing that lays waste the church, namely, faith alone. The "ram" signifies the good of charity and faith therefrom, and the "he-goat" faith separate from charity, or faith alone, or, what is the same, those who are in these; their "horns" signify truths from good and falsities from evil, combating; truths from good are meant by the horns of the ram, and falsities from evil by the horns of the he-goat. That the "ram had two high horns, one higher than the other, and the higher came up last" signifies the truth of faith from the good of charity; and this was seen according to the influx of good and truth with man and spirit; for all good is received behind, and all truth in front, as the cerebellum is formed to receive the good, which is of the will, and the cerebrum to receive the truth, which is of the understanding; "westward, northward, and southward, toward which the ram pushed" signify the goods and truths that those receive who are in charity and in faith therefrom, by which they disperse evils and falsities; "the he-goat of the goats that came over the faces of the whole earth" signifies faith separate from charity, springing from evil of life; "the he-goat of the goats" is that faith; the "west" evil of life; and "the earth" the church; "he had a conspicuous horn between the eyes" signifies that this is from self-intelligence; "he ran upon the ram in the wrath of his strength, and brake his two horns, and cast him down to the earth, and trampled upon him" signifies the entire destruction of charity and of faith therefrom, for when charity is destroyed faith also is destroyed, for the latter is from the former; "the great horn of the he-goat was broken, and in place of it there came up four toward the four winds of the heavens" signifies all falsities conjoined with evils therefrom, "horns" signifying the falsities of evil, "four" their conjunction, and "the four winds of the heavens" all, both falsities and evils; "out of one of them came forth a little horn" signifies justification by faith, for this is born of the principle of faith alone; it is said to be "little" because it does not appear as a falsity.

That this horn "grew exceedingly towards the south, and towards the east, and towards beauty, and grew even to the host of the heavens, and cast down some of the host to the earth, and trampled upon them" signifies that it destroyed all the truths and goods of the church; "the south" meaning where truth is in the light, "the east" and "beauty" where good is in clearness through truth, "the host of the heavens" all truths and goods of heaven and the church; "to cast down the host to the earth, and to trample upon them" signifies to destroy utterly; that "even to the prince of the host it magnified itself," and that "the dwelling place of his sanctuary was cast down" signifies the denial of the Lord's Divine Human, and the consequent vastation of the church; "the prince of the host" is the Lord in respect to the Divine Human, because from that proceed all the truths and goods that constitute the church; "the dwelling place of the sanctuary" is the church where these are; this plainly means the truths destroyed by falsities, for it is said, "it cast down truth to the earth." That this is the significance of the "ram," and the "he-goat," and "their horns," is clearly manifest from appearances in the spiritual world; for when such as have confirmed themselves in the doctrine of faith alone and of justification by faith, dispute there with those who are in the doctrine of charity and of faith therefrom, there appear to others who stand afar off he-goats, or a he-goat with similar horns, and with like onset and fury against the rams or the ram, and he appears also to tread the stars under his feet. These things have been seen by me also, and at the same time by those standing by, who were thereby confirmed that such things are meant in Daniel; and also that like things are meant by "the sheep on the right hand, and the goats on the left" (Matthew 25:32-46 the end), namely, by "sheep" those who are in the good of charity, and by "goats" those who are in faith alone. From these quotations from Daniel it can be seen in some measure what is signified in Revelation by:

The dragon that was seen having ten horns (Revelation 12:3);

The beast that was seen coming up out of the sea, which also had ten horns (Revelation 13:1).

The woman that was seen sitting upon a scarlet-colored beast, that had seven heads and ten horns; respecting which the angel said, The ten horns that thou sawest are ten kings (Revelation 17:3, 7, 12);

but these things will be explained hereafter.

[17] That the power of falsity against truth is signified by "horn" or "horns" is evident also from the following passages. In Jeremiah:

The horn of Moab is cut off, and his arm is broken (Jeremiah 48:25).

"Moab" signifies those who are in spurious goods, and in falsified truths therefrom, which in themselves are falsities. The destruction of these falsities is signified by "The horn of Moab is cut off," and the destruction of these evils by "his arm is broken. "

[18] In Lamentations:

Jehovah hath caused the enemy to be glad over thee; He hath exalted the horn of thine adversaries (Lamentations 2:17).

Evil is meant by "enemy," and the falsities of evil by "adversaries;" "exalting the horn of the adversaries" is falsities prevailing over truths and destroying them.

[19] In Ezekiel:

Ye thrust with side and with shoulder, and push all the sick sheep with your horns till ye have scattered them abroad (Ezekiel 34:21).

"To thrust with side and with shoulder" is with all strength and endeavor; to "push the sick sheep with horns till ye have scattered them abroad" signifies to destroy by falsities the well-disposed, who are not yet in truths from good, and yet desire to be.

[20] In Amos:

In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the earth (Amos 3:14).

"The altars of Bethel" signify worship from evil, and "the horns of the altar" signify the falsities of that evil; and that these are to be destroyed is signified by "the horns shall be cut off and fall to the earth."

[21] In the same:

They who are glad over a thing of nought; who say, Have we not taken to us horns by our own strength? (Amos 6:13).

"To take horns by our own strength" signifies by the powers of self-intelligence to acquire falsities by which truths will be destroyed.

[22] In David:

I said unto the boastful, Boast not; and to the wicked, Lift not up the horn; Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked will I cut off; the horns of the righteous shall be exalted (Psalms 75:4-5, 10).

"Lifting up the horn on high" signifies to defend vigorously falsity against truth; therefore it is also said, "speak not with a stiff neck." "To cut off their horns" signifies to destroy their falsities; and "to exalt the horns of the righteous" signifies to make powerful and strong the truths of good.

[23] Because "making high and exalting the horns" signifies to fill with truths, and to make them powerful and strong against falsities, therefore those truths are also called "the horns of a unicorn," because these are high. As in Moses:

The firstborn of his ox, honor is his, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Mannaseh (Deuteronomy 33:17).

This is said of Joseph, who in the highest sense represents the Lord in respect to the Divine spiritual, or in respect to Divine truth in heaven; from this "Joseph" signifies also those who are in the Lord's spiritual kingdom (See Arcana Coelestia 3969, 3971, 4669, 6417). "The firstborn of the ox, honor is his," signifies the good of spiritual love; "his horns are the horns of a unicorn" signifies truths in their fullness, and in their power therefrom; "to push the peoples to the uttermost parts of the earth" signifies to instruct in truths all who are of the church, and to scatter falsities by means of truths; "the ten thousands of Ephraim and the thousands of Manasseh" signify the plenty and abundance of truth and of wisdom therefrom and the plenty and abundance of good and of love therefrom; "Ephraim," in the Word, signifying the intellectual of the church, which is of truth, and "Manasseh" the voluntary of the church which is of good (See Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296); and "ten thousands" and "thousands" signifying very many, thus plenty and abundance.

[24] In David:

Save me from the lion's mouth; and from the horns of the unicorn hear me (Psalms 22:21);

"lion" signifying falsity vehemently destroying truth; and "horns of unicorns" truths that prevail against falsities.

[25] In the same:

My horn like the horn of a unicorn (Psalms 92:10);

"like the horn of a unicorn" signifying truth in its fullness and power.

[26] In Revelation:

And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Revelation 9:13).

The altar of incense, which was called also "the golden altar," was a representative of the hearing and reception of all things of worship that are from love and charity from the Lord, thus a representative of such things of worship as are elevated by the Lord; "the horns of the altar" represented truths proceeding from the good of love; this makes clear why a voice was heard from the four horns of the altar, for it is through truths that good acts and speaks.

[27] Altars had horns for the reason that altars represented the worship of the Lord from the good of love, and all worship that is truly worship is offered from the good of love by truths. That the altar of incense had horns is seen in Moses:

Thou shalt make four horns upon the altar of incense; they shall be from it. And thou shalt overlay them with gold (Exodus 30:2-3, 10; Exodus 37:25-26);

and the altar of burnt-offering elsewhere in the same:

Thou shalt make horns upon the four corners of the altar of burnt-offering; its horns shall be from it (Exodus 27:2; 38:2).

That the horns were from the altar itself signified that the truths, which the horns represented, must proceed from the good of love, which the altar itself represented, for all truth is from good. That there were four horns, one at each corner, signified that they were for the four quarters in heaven, by which all things of truth from good are signified.

[28] Since all expiations and purifications are effected by truths from good, expiation was made upon the horns of the altars:

Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7);

And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).

And as all Divine protection is by truths from good:

Those who committed evils and were in fear of death caught hold of the horns of the altar and were thus protected (1 Kings 1:50, 51, 53).

When those who purposely and willfully committed evil were not so protected (1 Kings 2:28-31).

Moreover, because "horns" signified truths from good, therefore when kings were anointed this was done by oil out of a horn:

That David was so anointed (1 Samuel 16:1, 13); and Solomon (1 Kings 1:39);

the "oil" signifying the good of love. From this signification of horns, which was known to the ancients, it was customary to make horns budding forth and fragrant; from this came the word "cornucopia."

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