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Spiritual Diary, by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at

Spiritual Diary


CONCERNING THE INHABITANTS OF MARS. (An inhabitant of Mars appeared, because we spoke concerning the bird [as to] whom it seems to signify. I do not yet know other [than that it denotes the inhabitants of Mars]. He appears like a man in the world, as I perceive. I see obscurely as it were a man in his body. When I wondered thereat he said, that he cannot appear otherwise who has been such in the life of the body; for they who are such, as the inhabitants of Mars, these are spirits clothed with a body, and do not care for their bodies; because they are scarce ruled other than spirits, so that they know they are spirits clothed with a body. Wherefore, after the death of the body, he remains similar. Such also would the men and sons of the most ancient church have become, if they had remained in the state of integrity, as it is called.)


(The same inhabitant as it were of Mars, when the Lord was named, could scarcely endure [it], saying that the Lord is he who leads him and speaks with him;] ((and then let himself [bowed] down more humbly towards the depths downward, and there remains in a state of humiliation with joy of heart. - 1748, September 22.))


THAT THE INTERNAL LAW PERISHED, WHEN THE LAW WAS PROMULGATED FROM SION. It was insinuated, and ascertained by spiritual idea, that the ancients, or sons of the ancient Church, were aware that a law was as it were inscribed in themselves; to wit, that having been first instructed by parents, [and] then having been led by the Lord, they perceived, what the law dictates, and many things which were then promulgated, because man was then of such a character; but afterwards, that this was so obliterated, that if they had been even instructed a thousand times, still they could not perceive what [was] that true and good, but refrained on account of punishments, and, by means of external bonds, so that he was coerced by externals, since the internal man was averse and contrary. Wherefore the law thus internal was obliterated at the time when the law was promulgated from Sion. - 1749, September 22. It was also perceived of what quality [is] the law with the external man when the internal [man] is averse, [namely] that there is as it were nothing internal.


CONCERNING THE INFLUX OF MEN'S THOUGHTS INTO HEAVEN. It is not perceived other than that pious prayers and thoughts might inflow into heaven, and thus go towards interiors. But the case is entirely different; for it is a fallacy to think so; for all life and thought [proceeds] from the Lord, [either] through the heavens in succession, or immediately through the world of spirits. That it is a fallacy may further be apparent from this, that spirits suppose they speak in my language, and know what I know, and yet it is a fallacy. Besides which grosser [things] can never enter into purer [things], as may be known to everyone: but the life of the Lord passes through heaven, and is varied according to forms. What their nature is cannot be described; the more perfect the form of the general [communis] society, the more true and blessed, also the more quick or direct, the influx: wherefore it is a fallacy that man or spirit can penetrate by his thought or his art into heaven, or into spiritual and celestial things; but the more adapted [aptior] that man is, or the more fitted that his interiors are for receiving, the more truly and happily do the intermediates feel and perceive. But the more unfitted the man, or the more unfitted his interiors, the more the perversion [of influx] on the way. - 1748, September 22.


CONCERNING THE SPIRITS OF MERCURY, HOW THEY REPLIED TO OUR SPIRITS. The spirits of our earth were with them, and spoke with them [and] asked them in whom they believed; they said that they believed in God; but as their disposition is to be unwilling to answer questions, they said that they are such that they do not say in whom they believe, nevertheless that they know. Wherefore in turn they asked the spirits of our earth in whom they believed. They answered that [they believed] in the Lord God. The spirits of Mercury said immediately that they at once perceive from their reply [they have exquisite perception], that they believe in none of them. Wherefore the spirits of our earth were speechless, and were not able to answer anything. - 1748, September 22.


CONCERNING THE SPIRITS OF MERCURY, THAT THEY DESIRE TO KNOW WHAT IS TO COME. Certain things were written concerning what is to come. When I was unwilling to read these in their presence, they were highly indignant, and desired to scoff at me, contrary to [their] usual custom, only saying that I was the worst [of men] and the like. Hence may be concluded how much special delight they take in the knowledges of future things, because they are the internal sense; and moreover, it was granted them to excite something from my interior memory, which was done readily, besides that, I knew what it was. (They did not [excite] anything but certain dreams, and the like. Such is the sagacity of those spirits, that they immediately perceive from others, and their [ideas] what they know. To such they cannot propose opposites [for] thus they could not be present in their society. - 1748, September 22.


And inasmuch as they were angry, in order that they might signify their anger, they brought upon [into] the right part of the head, as far as the ear, a certain kind of contraction and pain, supposing that they must have done it from themselves. Moreover, when they departed, they removed themselves [se elongaboet] by degrees, but deep below [profundius], inasmuch as they were thus compelled to humble themselves. -l748, September 22.)


(As regards the internal sense which the spirits of Mercury represent [referunt], it is such as is the memory, yea the memory of particulars, but not of the images, of things; for the memory of particulars contains visual images, which pertain to the imagination, thus to images of terrestrial and corporeal things; further, it contains things, for instance, laws and knowledges of laws, also [the things] of faith, like as that there is nothing but evil with man. This part of the memory more nearly respects [se refert ad] thought, because it affords to thought subjects of deep thinking, thus passes to speculation and constitutes it. Such memory do the spirits of Mercury represent; and what is wonderful, they know so many things which exist in heaven and hell, and which belong to things that no one can help wondering; and what they once perceive, this they retain.


Although they are not aware that they know [a thing], yet as soon as it occurs, they remember it. Hence it may be quite clearly manifest, that the memory of spirits and angels is much more perfect than the memory of men, and that they retain whatever they hear, see [and] perceive; and still more the spirits of Mercury, because they delight in these things, and earnestly desire them; wherefore there is also adjoined [to them] more reflection than [occurs] with others; for avidity or curiosity, and the love of such things produces reflection. It is different with those who do not care for such things. In their case such things are transient, but yet remain [impresseo] still interiorly, as is the case with angelic spirits and angels, because they delight in the thought of judgment, or use hence derived.)


(That they have such a memory, may be sufficiently apparent from this: that I reckoned up several instances. I do not know whether the names [were mentioned], because it was not granted to understand, but the substance [momenta] of the enumeration of persons [eorum] with whom [these] spirits also speak as [they do] with me; whether these [persons] also speak in turn with [these] spirits, I do not yet know. This is said to have occurred in the planet Mars. - 1748, September 22).


(The reason that the spirits of Mercury have as a law, not to say to anyone what they know, but present opposite [and] foreign [subjects], or change [the subjects], the reason is, that they may not say to other spirits what cannot be of any use to them, for the Lord Himself inseminates knowledges that suit: so that if the spirits of Mercury who wander about, should insinuate [anything], then the reformation of other spirits would be more difficult. Wherefore the spirits of Mercury also fly from them, who are particularly pleased with the memory of particulars; for the spirits of our earth lament that they have lost the memory of particulars. -l748, September 22).


(Moreover there was shown me a woman [female] of the inhabitants of [that] earth; she was of a beautiful face, smaller in face than [the women] of our earth, also more graceful in body - of a height nearly equal to the inhabitants of our earth. Her head was wrapped in linen, not arranged with art, but still becomingly. I also saw a man of the inhabitants of Mercury, of similar stature, more graceful in body than the inhabitants of our earth. There was afterwards seen, a species of their oxen or cows, which did not indeed differ much from ours, but [was] much smaller, also approaching somewhat a species of stag [hart], of a brownish yellow color. There was afterwards sent to me by the spirits of Mercury a long paper [charta], made up from many papers, which were imprinted by types [tryckta]; just like what is impressed with type here in the world. I asked whether they had such things amongst themselves, but it was said that they only showed that they know.


that there are such things in this earth) ((and they now add that in this earth their knowledges are of such a character: thus that they are as it were printed [exaratoe]. They do not wish to say that they think the knowledges of things are alone written thus in this earth; then also they laugh [mock], [saying] that men here are as it were dead, [and are] only such papers. They so consider the interiors of this earth. Wherefore they also flee from [avoid] them, because they know nothing except from papers. Thus did I follow their thoughts, when I wrote these things.))


((The inhabitants of Mercury said they had calculated the number of earths, which they increased to about 600,000.))


(In a word, the inhabitants of Mercury are the memory of things, separated from the memory of images [derived] from corporeal and terrestrial things; from which memory [of things] is speculation, which is as it were interior, or rather the imagination of things; thought is of its imagination, which is their speech, wherewith it was previously granted to speak with them, and it was said that I spoke with them with [by] living thought.)


(They do not wish to he called haughty, nor proud, but that [it be said] they glory in their faculty in memory.)


CONCERNING THE INHABITANTS OF ANOTHER WORLD, OR SOME UNIVERSE IN THE STARRY HEAVEN. (There was, as it were, a volume of spirits, not so continuous as a volume of other spirits, thus as it were separated [discrete], and quite extended in breadth and length; which was perceived in the earth under me. I thence recognized that it was a certain class [genus] of spirits unknown to me. This volume endeavored to struggle upwards, thus to come hither, but it could not, or those spirits could not. It continually appeared as if held by an object; so that they could not struggle up. It was thus perceived that they had a different nature which did not accord with the nature of spirits of this earth; for there was such an obstacle.


Wherefore they proceeded, as it were, by extending but still by proceeding elsewhere; [the volume] sought, or [they] sought some place where they could struggle out; but for some time in vain [for the reason, that they should have spirits with whom they should be associated, so that they could have been able to come to me): at length [they proceeded] towards the planet Mars, and there, on one side, they found a freer place for struggling out, but still an obscure [place], inasmuch as such spirits are not found there; it is only [known] that they are still capable of being conjoined in some respect.


(They then spoke thence, at first concerning the spirits of the planet Mercury, who were present at a distance towards the right, about, as it appeared to me, near the end of this universe: concerning whom the spirits, new-comers in their company, spoke, saying that they are of no account; they at once perceived [sentiebant] their nature, that it did not accord with theirs.


After some speech [talk] and exploration, it was made apparent that they attend to nothing but to use; they do not care for the first object, but the use thence [derived] whatever the uses may be, which belong to any objects whatever [they wish that these things be said]: but they do not subsist in that [proximate] use, but in its use; nor in this, but in this one's use, as far as the ninth use; they subsist there, because their nature is of such a quality.


(Also because they could not struggle forth into the atmosphere of the spirits of this earth, nor into [that] of others, only [into that] of certain [belonging to] the planet Mars; and because the spirits of Mercury in general [in communi] were thus removed; and therefore because their nature does not accord; besides that, they only wish to know and be acquainted with uses, yea not merely the uses next [proximate] to the object, but the more remote [ones], yea to the ninth advance [progressum]; wherefore they could not at all accord with the spirits of our earth, who, save only angelic spirits, do not care for even the proximate use, except for such uses as tend downwards, and terminate in material, corporeal and terrestrial things.


When exploration was made as to what is their nature, inasmuch as it was wholly unknown to me, that ever spirits could be given, who did not stop in the proximate use of objects, but proceeded from this use to the ninth degree of progression. Wherefore the idea is to be apprehended by means of examples; one example was also granted me; to wit, [they asked] why I wished to know it, or what was the use of my knowing it; then I immediately said, the proximate use; then passed over the progressing uses, to the proximate use, or a certain general [use]; but they did not admit this, saying that after that comes the use, which in like manner progresses to their ninth. The progression was also given; hence it was granted to know that there was, as it were, a sort of multiplication of uses in themselves, till they came to their qualities and quantities, and there rested. There was then also granted me by communication, a living perception of their nature, that they are of such a character.


It was further said that in the earths of the universe [some] are given, who progress to the fiftieth use.


Meantime, when they got to the ninth use, they then know objects, with the proximate use, or the proximate [next] use removed from the object [for they now wish that [it be said] they care nothing for the object [but] only for the use of the object): so that they know this [proximate] use obscurely, progressing thence more manifestly according to the degree of progression, up to the ninth [use], which they think they see clearly, yea, most clearly, because they are in [of] such a disposition.


I also saw a man, a little to the right, a little above; but only as a sort of graceful cloud; he did not turn his face to me, only the left [side of it]. I thus saw a grayish beard, long [and] quite becoming - so [that he seemed] old; and when I told them that I had seen one of their inhabitants, and indeed of such an appearance, they said that they are old, and are such, in their earth. Satisfied that he was seen on the right, there, [and] not on the left. On the left would be a sign of uses [that were] not good.


And when I told them that in this world [hic] are proximate uses, they then said concerning them, that they are not so valuable - [they said so] - for the reason, as was given me to think, that to them proximate uses are in obscurity, and do not accord with their nature.


I also perceive that they have reference to such a memory, because they thus come to the knowledges of uses, and are first content [when] therein, as is the custom with the old; not that they rejoice, or take gladness in the knowledges of uses, but that thus they are contented. Their life is such, for it was communicated to me. - 1748, September 23).


((They afterwards appeared above the head, quite high, saying that they have found those with whom they can be. So they spoke with me thence, and showed me the quality of their speech, to wit: [that] there is a general [communis] speech by means of the lips. My lips also moved according to the manner of their speech, in an undulatory manner; then, also, there is a particular speech by means of the motion [moving] of the muscular fibers in the lips, which I could only perceive in a general manner [communiter] to be so. When they were asked, whether or no they had a face, so that they could speak with the face; this they at first did not wish to say; but were compelled by this: that their bearded man might not be violated. They showed that their speech extended from the lips towards the eyes, which signifies extension to the intellectual [principle]; afterwards they also signify [their] gladness, or life from knowledges of uses, by means of an influx of their life into the eye, as I believe, especially [into] the left [eye].) (Such is their speech: it was asked whether they had no articulate voice. They replied that they do not know what is the speech of words, consequently what is articulate sound; [they know slightly] what is sound; for they speak with me through spirits, or by means of ideas which flow [labuntur] into words with me; for their thought is of ideas as amongst all others, only that it does not flow into words, but into such slight motions of the lips; which is the same.))


(Moreover, when I began to doubt whether they had lungs like us whereby we speak with articulate sound, they showed me by living experience how from their lungs flows an aura or atmosphere into the lips; for [it flowed] from near the interior locality of the thorax towards the circumference of the thorax, and thus upwards by means of a sort of influx of ideas into the fibers, and so into the motive [fibers], but by means of such internal pulmonary breathing; thus by an affiatus. - 1 748, September 23.)


(As respects their mind [animum], they are also in some relation to those of Mercury, but in a lesser degree, to wit: that they are not so willing to spread abroad what they know. Wherefore they are restrained but a little, thus in a less degree than the spirits of Mercury. They also extol [exalt] themselves somewhat above others, but because they are ancient, not in a childish manner [they wish me so to write it]. They are, therefore, like the spirits of Mercury, a memory not of scattered facts [rerum], but a memory of uses continued progressively to the ninth use; hence it seems that a thought is, may be inferred from those things which have been said concerning the way of thinking of the spirits of Mercury.)


That old [vetustus] man, who was seen is adored by them, as their god; to wit; they apprehend that so seems he who rules all things; to whom, therefore, they wish to be similar; thus [to be] old with a gray beard; and when they were told that such [a personage] does not rule the universe, and that he could have been conducted to them, in order to confess it, they therefore wished to see and hear him, and when he was shown them, he told them that he was a thief, who [is] above my head, and directed the things which I wrote. He confessed before them, that he told them he was thief, who [is] above my head, and directed the things which I wrote. He confessed before them, that he is nothing, and perceives himself to be ruled by another Supreme [being]; he wishes to say that he was ruled, on account of his spirits, one superior to himself; but inasmuch as they are of such a nature [this] is permitted them; but thus they are brought by a shorter way to worship of the Lord who rules the universe; and that he might demonstrate to them, that it was he himself, he spoke with them, according to the inmost life of their nature.


So that he entered by their thought, thus by the speech of ideas, completely into their interior life, which was also granted me to perceive; so that I then [saw] that [it was] their inmost life]. He said that he was not the Supreme. When they perceived his life from whom they said they have their life, they then confessed that it was he; so I spoke with them [saying] that they can be rendered still better: therefore they worship such a bearded [man] but recognize him from [his] life. It was granted to perceive that there are many [of such a sort]: yea, that they suppose everyone who is such as to be able to infuse the like life in them to be their god. This was said to them.


It was said concerning these that still they are in a good way, and thus are easily led to heaven, so as to become angels, which they ever love to become, as I now perceive. That they are in a good way, is hence confirmed in general that they love uses, and that they possess a life of uses, not uses of cupidities. That, although they worship the bearded [man] on account of its suiting their life, they still become angels, because [they do it] in simplicity and ignorance. Just as it is the case with those who worship some saint in this world: when he does this from simplicity and ignorance, especially boys and girls, they are easily brought in the other life to worship the Lord. It is different with adults, who know it to be false, and being imbued with phantasies confirm the simple-minded for the sake of [on account of] their pride and their pleasures, who are represented [as] in a bad way, and immersed in worldly, corporeal and terrestrial things.


They afterwards withdrew, and indeed, backward above the head, and there immediately assembled their [spirits] whom they greeted by volume [voluminatim] by means of a sort of undulation, like waves, rising and falling in the middle; and they related to them what was done, and said to them; that they worship only their inmost life, and that whoever in the other life is of such a sort, from amongst their spirits: thus [whatever] societies can inspire such a life in them, that they worship them as god; wherefore they have not one god, but innumerable [ones]. They are now told that the Lord who rules the universe is one, and that one must needs rule: and from Him [is] the life of all.


Such things as have been written concerning these spirits of another universe [to wit] that they do not rest till [they reach] about the ninth use, occurred to me on this same day, as if I have previously been precisely similar things, and that I have similarly meditated as to what such progressive uses signify; so that they certainly appeared to have been as it were previously shown to me. In like manner also, I have formerly thought that such recollections exist, and yet [these things] did not take place previously; of which matters Cicero also writes; and thus, I think this [proceeds] from the spirits of [that] universe: for they wish that these things may not be mentioned. Wherefore they inject such recollection; hence, also, it is apparent from whence [comes] so lively a recollection of such things; and that they can do it so vividly comes from their life, which is very similar to a persuasive [life]: for when they hold anyone in such persuasion, as is their life, then the man cannot do other than think so.


In order that they might know what god they worshipped, of whom [mention has been made] previously, as being bearded, he was held by the evil spirits of this earth, and these of the grossest sort, as it were bound; over [above] my head, so that he pressed the head, quite a long time; and meanwhile they employed him, or his life to perpetrate the evil, which here I do not describe; and after that he was shown to his spirits who were congregated, in order that [it might be apparent] what they feel [sentiant] concerning their god, who could thus be held by the grossest and worst spirits, and was unable to liberate himself. In order that they might still [farther] know it, they wished to depart, yea, beneath the world, thus supposing they were absent, and immediately some of them were snatched up in a moment, on high above me; and it was thus shown that he could not liberate himself nor could they believe that they were far away in the universe, when they may thus be presented in a moment, and all be present most completely [proesentissime] in the sight of the Lord: he is still detained, and is beheld by them, and is silent. Wherefore, they now say: we behold the god whom we worship to be like the devil, [and] not [like] a god. These are their words, he is described as so hideous, that they have not seen [one] more hideous. - 1748, September 23.)


CONCERNING THE FINITE AND THE INFINITE. I spoke with spirits concerning the finite, and the infinite, and indeed by ideas [saying] that let the finite be multiplied into ever so many indefinities, still it is nothing in respect to the Lord, who is Infinite: thus the finite is nothing in relation to the Infinite; but when it wishes to think concerning the Infinite, that it appears, as a something more obscure, so that it appears to it as nothing. - 1748, September 23.


HOW THE SPIRITS OF MERCURY ACQUIRE TO THEMSELVES THE KNOWLEDGE OF THINGS. (I spoke with them, and it was perceived that whenever they come, they at once perceive from the societies of other spirits what [these] know concerning such things as are then objects: for the faculty of spirits is such, that they at once perceive what others know, and what they do not know, so that there is communication, like as when a spirit comes to man. Thus it was several times granted them to know whatever I knew concerning anything, merely by inhering in their ideas, and so by exciting in me things, forgotten, or not forgotten, which may fall into their sphere: as has been several times, previously made known to me from experience. Wherefore because they thus wander about, it is granted them to know innumerable things, which they also retain. But still they confess that although they know indefinites, nevertheless there are indefinites still which they do not know; for never to eternity can it be given them to be able to know anything, not even the least, although there are indefinites, because from that [one] alone spring indefinities of indefinities, which they do not know. - 1748, September 23.)


But yet they cannot know from other spirits more than the Lord grants; which was also shown them in my case; although previously it was granted them to know something, as well by their exploring as by living voice, it was now suddenly closed, so that they could know nothing from me; wherefore, being angry they said angrily that I knew nothing.


CONCERNING A SPIRIT WHO AIMS AT NOTHING ELSE THAN TO DO EVIL. There was a spirit with me inwardly, who harbored nothing else in his mind than to watch how he might injure me; and I did not perceive it, but twice or thrice I spoke with him, [saying] that he is of such a nature that when any speak and think concerning others, he only [looks out] how when occasion is offered he may injure, despoil, or inflict evil, just as the occasion offers, for which he perpetually watches. Of such a character are many in our world, that they watch in mind for the evils of any, when these speak and think concerning others; but inasmuch as I have not manifestly met with such, having such a nature, I presume that they are separated from others because their thought is at variance. - 1748, September 23.


WHAT ENDEAVOR [conatus] [IS]. I perceived in spiritual idea, what conatus is, to wit, instance a spirit who endeavors [conatur] to put forth [exscrere] all his evil, in different modes, according to disposition; thus the spirit is an endeavor [conatus] to all evil, and so much of him as is put forth by means of ideas, speech, or arts, so much of endeavor goes forth [vadit] into act; wherefore every idea is an image of him, so far as from him. - 1748, September 23. Moreover endeavors go out [abeunt] into active and efficient forces [vires], and where they become efficient operate according to their nature, but are received according to his nature and disposition [bestowed] by the Lord, thus also, according to state. Active, efficient forces thus again go forth [vadunt] there into act [and] so are terminated. - 1748, September 23.


When it was written concerning the spirits of Mercury, that knowledge [of the Lord], was promised them, and that there was shown the likeness of a sun, and they said that it was not the Lord, because they did not see the face; and when spirits spoke concerning it, though what they spoke I know not, then the Lord appeared like the sun, in whose midst [was] the Lord, surrounded by a solar bond, as it were; the spirits of Mercury then sunk down in profound humiliation, and acknowledged [him] in anxiety of humiliation, he was next seen by spirits of this world; by those who saw him in the world [he appeared] as when in the world; they confessed one after another, consequently many [of them] that it is the Lord who was in the world; thus [they spoke] before all the assemblage. Next he was also seen by the spirits of the inhabitants of Jupiter, who also said with manifest voice, that it was He whom they had seen; for in that earth he occasionally presents himself to be seen. - 1748, September 23.


CONCERNING A LIGHT. Certain [spirits] after the Lord was seen, were let down, towards the front [regions] on the right, and as they progressed, said that they saw a light, much purer than they had ever seen, and so said many; that they have never seen greater light; and this, when here, it was evening-time. - 1748, September 23.)


CONCERNING CERTAIN NAKED ONES. Certain [quoedam] of those, who had insinuated themselves into the companies of the good were recognized to be of a different character; hence being separated, they appeared to them [as] naked, as if [thereby] they attested their innocence. They were such as in the life of the body, from many causes, in like manner, also from misfortunes have displayed themselves as pious; when remitted into that state they cannot be distinguished [by the good spirits] because they were of such a nature when in the world; but yet when restored to the general state of their life, they are amongst deceivers, just as is the case, after they are freed from misfortunes in the world. But yet angels distinguish them in every state of [their] piety. - 1748, September 23.


CONCERNING THE SEA UNDER THE FEET. Under the feet is a deep sea with waves, as [so] it appears; to which, some are let down, and because there is a horror of the deep, they are thus horribly afraid lest they be cast into the sea. It is not yet apparent to me for whom it is, or who are cast therein. - 1748, September 23.


CONTINUATION CONCERNING THE INHABITANTS OF ANOTHER WORLD, OF A CERTAIN UNIVERSE, IN THE STARRY HEAVEN. When their god, whom they worshipped, and whom [I have mentioned] previously, was angry, at being thus exposed to his spirits, having become angry, he attempted to injure me, in his modes, by casting himself on [superinjiciendo] my head: I do not know the nature of his curses, or magic, but that he practiced them in his manner was felt. I felt something within me, like an expiration of air. I said to him, that I knew how this takes place, to wit, how they respire, when the lips are moved, besides other things which I do not remember. I said that he could do me no injury; meanwhile I sought to sleep, and so fell into slumber, and dreamed something concerning my lost writings, and the fire-places in which they were burnt. I awaked from that sleep and perceived around me many spirits, also [some] who were of this earth; then also, good angelic spirits in the midst of their crowd.


When I supposed that thus they were continuing my dream, for they were in a turbulent state, I then heard how they grievously punished and mangled some one, who was their god; who, as I perceive, thus lay in wait for me the whole night. They who punished and mangled him were his spirits from that earth. They continually supposed that they were thus treating me with the greatest fury; which also, I perceived and heard; and meanwhile I reflected upon their cruel punishment, how they treat those who despise that god, and do aught [against] him. He thus instigated them; for he is evil, and loves himself.


Their punishment [inflicted on him] was of this sort: they wrapped [rolled] him in a woolen cloth [sheet] from feet to head, and thus rolled [wrapped] him around in their manner; and after he was rolled [wrapped] around in their manner, they held in their hands the knot [where the cloth] [sheet] was tied, and twisted it; so that it [he] was tied and twisted more tightly than I ever saw on any other occasion; and thus they rolled him around [convolvendo] between their hands, and mangled and tore him, by a cruel mode of attrition [contritus]. It cannot so [easily] be described. That rolling about [involutio] was repeated several times - he was let out, and rolled up, and subjected to attrition [contritus]. They also endeavored to adjoin the [a] phantasy; but I perceive that the force of the phantasy was removed by the Lord, lest they might produce such a feeling as they endeavored to inflict; and when he had escaped from their hands, there was present towards the left, somewhat deeper, another cohort of his spirits, who -


- seemed to me to treat him in a similar manner. If there was any difference, I did not observe it. After he escaped from them, other cohorts treated him cruelly, and so, I think, to the forth cohort in succession. At last, being liberated, he came to me, and is now with me; and they were then told, that it was their god, whom they thus treated; and this [was shown] so plainly that they could not deny it. For it was present, and if they doubted, would confess it; and they saw him present, also that it was he, and that they had not at all touched me. The angels above, moderated all [this], as [they are present] near all punishments.


Immediately after, another spirit, an evil-doer, was similarly treated: and many others; and their chief [primarius] was thus wrapped up in a cloth [sheet] and carried and shown to spirits and angels, and acknowledged who he was.

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