[2] For this reason head, in the Word, signifies intelligence. But because those who receive influx from heaven are alone intelligent, for all intelligence and wisdom flow in out of heaven from the Lord, it follows, that those who are in falsities of evil have no intelligence. For with such the higher and spiritual mind is closed, and only the lower mind, called the natural mind, is open; and this mind, when the higher is closed, receives nothing of truth and good, consequently no intelligence from heaven, but only from the world, therefore such persons, instead of intelligence, have merely knowledge (scientia), and from this thought, from which proceeds reasoning, and by means of this confirmation of falsity and evil against truth and good.

[3] That the head, in the Word, signifies intelligence and wisdom, and, in the opposite sense, knowledge (scientia), and thence illusory thought, is evident from the following passages in the Word.

Thus in Ezekiel:

"I put a jewel on thy nose, and earrings in thine ears, and a crown of ornament upon thy head" (xvi. 12).

These things are said concerning Jerusalem, which signifies the church, here its quality at the beginning. The jewel put on the nose signifies the perception of truth from good, earrings in the ears signify hearing and obedience, and a crown upon the head signifies wisdom, for intelligence which is from Divine Truth becomes wisdom from the good of love, signified by a crown of gold.

[4] So in the Apocalypse:

"A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (xii. 1).

That the head upon which was a crown of twelve stars, signifies intelligence, will be seen in the explanation in the following pages. The Jews placing a crown of thorns upon the head of the Lord, and smiting His head (Matt. xxvii. 29, 30; Mark xv. 17, 19; John xix. 2), signified that with such ignominy did they treat the Divine Truth itself, and the Divine Wisdom. For they falsified the Word, which is Divine Truth, and contains Divine Wisdom, and adulterated it by their traditions, and by applying it to themselves, thus wishing for a king who should place them above all [the nations] in the whole world. And because the kingdom of the Lord was not earthly but heavenly, therefore they perverted all those things in the Word which referred to Him, and ridiculed the prophecies relating to Him. This was represented by their placing a crown of thorns upon His head, and by their smiting Him on the head.

[5] It is also said in Daniel, where the subject is the statue of Nebuchadnezzar seen in a dream, that its head was of pure gold, its breast and arms of silver, and its thighs of brass, its legs of iron, its feet part of iron and part of clay (ii. 32, 33). That statue represented the successive states of the church. The head of gold represented and signified the Most Ancient Church, which was in celestial wisdom, and thence in intelligence above [all the churches] that followed; its wisdom and intelligence are meant by the head of gold. That the other parts of the statue signify the states of the churches which followed, may be seen above (n. 176, 411:5).

And in David:

"Thou broughtest us into the net: thou hast laid affliction upon [our] loins. Thou hast caused a man to ride over our head" (Psalm lxvi. 11 12).

Causing men to ride over our head signifies that there was no intelligence, as may be seen above (355:35), where those things are more fully explained.

[6] And in Moses:

These blessings "shall come on the head of Joseph, and on the crown of the Nazarite of his brethren" (Gen. xlix. 26; Deut. xxxiii. 13-16).

By blessings coming on the head of Joseph, is signified, that all those things previously mentioned, and which are the blessings of heaven, should be experienced in the interiors of his mind, which are the lives of the understanding and will, for these are the interiors of the mind. By their coming on the crown of the Nazarite of his brethren, is signified, that they should also be experienced in the exteriors of his natural mind, for the Nazariteship signifies the exteriors of the natural mind, since it signifies hairs, or the hair of the head. But these words are more fully explained above (n. 448:7); and in the Arcana Coelestia (n. 6437, 6438).

Again:

"Give you wise men, and intelligent, and I will appoint them for your heads" (Deut. i. 13).

It is said, "for heads," because wisdom and intelligence are meant, in which they excel the rest, hence it is said, "Give you wise men and intelligent."

[7] So in Isaiah:

"Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered" (xxix. 10).

Prophets signify those who teach truths, and are intelligent, and in an abstract sense, the doctrine of truth, and intelligence; therefore it is said, "Jehovah hath closed your eyes, the prophets; and your heads, the seers," where the prophets are called eyes, and the seers, heads, because the eyes signify the understanding of truth as to doctrine, and by seers, as by the head are signified, intelligence.

[8] Again:

"[Jehovah] will cut off from Israel head and tail, branch and rush. The old man and honourable, will make the head, but the prophet that teacheth lies, the tail" (ix. 14, 15).

And again:

"Neither shall there be any work for Egypt, which will make the head and tail, branch and rush" (xix. 15).

That He would cut off from Israel head and tail, and that there should not be for Egypt head and tail, signifies that all their intelligence and knowledge of truth would perish, as may be seen above (n. 559:4), where those subjects are more fully explained.

Again, in the same:

"In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and shall also consume the beard" (vii. 20). These words signify that reasonings from falsities would deprive the men of the church of all wisdom and spiritual intelligence, as may be seen above (n. 569:17), where they are explained in detail. It is said, in the passages of the river, because the river Euphrates signifies reasonings from falsities; here therefore invasion thence into the truths of the church, which are destroyed by reasonings from falsities, is signified.

[9] And in Ezekiel:

"Thou son of man take thee a sharp sword, take thee a barber's razor, and cause it to pass upon thy head and upon thy beard. Thou shalt burn with fire a third part, and thou shalt smite a third part with the sword, and a third part thou shalt scatter to the wind" (v. 1, 2).

Here also by causing a razor to pass over the head, is signified, to deprive of all intelligence of truth. The reason is, that intelligence perishes unless the ultimates of intelligence exist, signified by the hair of the head, which he was to shave with a razor, by causing it to pass over the head. For to take away the ultimates is like removing the base from a column, or the foundation from a house. Hence it is that in the Jewish church, which was a representative church, it was unlawful to shave the hair of the head, and cause baldness, and similarly with regard to the beard. Therefore also those who are without intelligence appear bald in the spiritual world.

[10] From these things the signification of a bald head, or baldness, in the following passages is evident.

Thus in Isaiah:

"On all their heads shall be baldness, and every beard cut off" (xv. 2).

These words denote that there was no intelligence. And in Ezekiel:

"Shame upon all faces, and baldness upon all heads" (vii. 18).

And again, in the same:

"Every head shall be made bald, and every shoulder deprived of hair" (xxix. 18).

These words have a similar meaning. Hence also Aaron and his sons were forbidden to shave their heads and the corner of the beard, concerning which it is said in Moses that Aaron and his sons should not shave their heads, nor rend their garments, lest they should die, and the wrath of Jehovah fall upon the whole congregation (Levit. x. 6).

And again:

"The sons of Aaron "shall not make baldness upon their head, neither shall they shave off the corner of the beard" (xxi. 5).

The beard signifies the ultimate of the rational man, and not shaving the beard, signifies not to deprive themselves of what is rational, by taking away its ultimate: for, as said above, when the ultimate is taken away, the interior also perishes. What is meant by the woman taken captive from the enemy, shaving her head and paring her nails, if she should be desired for a wife, is explained above (n. 555:16).

[11] Because shame was represented by the hands upon the head, it is therefore said in Jeremiah:

"Thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from her, and thy hands upon thy head" (ii. 36, 37).

Again, in the same prophet:

"They were ashamed and confounded, and covered their heads" (xiv. 3).

Because [covering the head with the hands] was representative of shame, therefore Tamar, after she had been disgraced by her brother Ammon, "laid her hand on her head, and went her way crying" (2 Sam. xiii. 19); by putting her hand on her head was signified that there remained no longer any intelligence. Grief also for sin in having acted insanely and foolishly, was represented by sprinkling dust upon the head; and bowing down the head even to the earth also signified cursing; as in Ezekiel:

"They shall cast up dust upon thine head, they shall roll thee in ashes" (xxvii. 30).

And in Lamentations:

"The elders of the daughter of Zion sit upon the ground, and keep silence: they have cast up dust upon their heads; they have girded themselves with sackcloth: the virgins of Jerusalem have hung down their heads to the ground (ii. 10).

[12] But by the head, in the opposite sense, is signified the craftiness pertaining to those who are in the love of ruling; this is meant by the head in Moses, by the seed of the woman bruising the serpent's head, and the serpent bruising his heel (Gen. iii. 15).

And in David:

"The Lord at thy right hand hath smitten through kings in the day of his wrath. He hath judged among the nations, he hath filled the earth with their dead bodies; he hath smitten the head over much country. He shall drink of the stream in the way: therefore shall he lift up the head" (Psalm cx. 5-7).

This passage is explained above (n. 518:24).

And again:

"God shall bruise the head of his enemies, the crown of the hair to them that walk in guiltiness" (Psalm lxviii 21).

That the craftiness by which they intend and contrive evil for others returns upon themselves, is signified by, "recompensing their way upon their own head" (Ezek. ix. 10; xi. 2 1; xvi. 43; xvii. 19; xxii. 31; Joel iii. 4, 7). But the signification of the seven heads, in the Apocalypse, upon which were seven diadems (xii. 3; xiii. 1, 3; xvii. 3, 7, 9), will be seen in the following pages. Moreover, the head, being the highest and chief part in man, also signifies various other things, as the summit of a mountain, the top of any thing, what is primary, the beginning of a way, of a street, of a month, and similar things.