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

Spiritual Diary

CONCERNING PHILOSOPHIC AND NATURAL TRUTHS, TO WHOM THEY AVAIL IN CONFIRMING SPIRITUAL THINGS. In a dream these was seen by me, a field, which was of thick [crasso] and beautiful grass, but [inserviente] for [as] food to [for] beast, for instance, oxen and horses, and, at the same time in the same field there was seen a ripe [matura] harvest, very dense [heavy], which was together with that dense grass, and this was beyond a river [fluvium], and I perceived that the river was called Euphrates: it seemed (as it were in Russia): and when I was in the vision of the dream in this field thus sown beyond the Euphrates, it came into my thought that it would be useful if all the fields in our land also were sown with a similar grass along with a harvest [crop] of wheat or barley: but it was replied to me in the dream, that if [this were done] in our land (on this side [intia] the Euphrates) that the land would be destroyed, but not so in that land across the Euphrates. More things still [yet] were seen by me, in the dream, which I do not remember. When I awoke, I thought as to what these things signified.

At length it was opened [revealed] to me, that the land across the Euphrates is those who are in naturals and philosophies, and wish to be confirmed thence, concerning spiritual and celestial things, and that they cannot believe otherwise: for they are in such things, and think in such a manner. Such thoughts are that plentiful grass, wherein wheat and barley grow in exceeding abundance, until the grass scarcely appeared, and is useful in such a land beyond [across] the Euphrates: but in the lands which are on this side [intra] the Euphrates, to wit, amongst those who do not care for such things, and yet believe in, yea love, such grass or hay is not useful for their beasts [cattle], that is philosophies and naturals, but they would destroy their land that is their minds and thoughts [by using it]. These things were explained from heaven. - 1748, July 29.

IN ORDER THAT MEN OR SPIRITS MAY BE IN AN ANGELIC AND CELESTIAL SPHERE, IT IS NECESSARY THAT THEY BE IN PERSUASION FROM [de] THE LORD. It is known that science ought to precede, but science does nothing, next what is intellectual which is the first of persuasion, then persuasion thence, which is only intellectual, then interior persuasion: Unless man is in the interior persuasion of things which belong to faith in the Lord, he cannot be in an angelic and celestial sphere, for there are repugnances [contrarieties], which repugnances expel him, yea distress [him]. It was granted [me] to see this in spiritual idea. - 1748, July 29.

CONCERNING THOSE WHO ARE CARRIED AWAY WITH THE CUPIDITY [LUST] OF MAIDENHOOD [virginitatum]. (((((Immediately before waking when I was still, more asleep than awake, it seemed to me that someone read a letter, which I heard, wherein was treated concerning the excrements of maidenhood [virginitatum]; and when I awoke [my] mind [animus] was held therein, as to what this meant [asset] [concerning] the excrements of maidenhood. Then certain spirits spoke with me, and explained who this was, to wit that there are those in the world who are smitten with that perverse cupidity that they desire nothing more than maidenhood; and the theft of maidenhood or the flowers of virgins is to them the greatest delight, and so when they have stolen maidenhood, and snatched away the first flower of youth, they afterwards forsake [relinquant], loathe, reject them; certain also hold them in hatred, as is read of Amnon the son of David; thus during their life, the more maidenhoods they can carry off stealthily, and so the more [virgins] they can deflower, the more they boast. Such were the cupidities which were understood by the excrements of maidenhood.)))))

Concerning these I then conversed with spirits, and was informed, that such cannot be tolerated among other spirits, but are rejected like excrements from their societies, which also flows confirmed from the laws of order of natural and spiritual and celestial things, concerning which they also spoke with me: for every celestial society is founded in conjugial love, from which all good loves and affections are derived: thus [they are founded] in innocence. Such [persons] endeavor to destroy with their cupidities the principles of love as well as of innocence, for these are not wholly opposed [contra] to all conjugial love, which they hold in hatred, but also are opposed to innocence, which they so injure that they may kill it: besides which they induce innocent [persons] who can be imbued with conjugial love, to live afterwards in harlotry, thus are the murderers [homicidia, I think] of the interior nature: for it is well known that the first flower of love is what inducts virgins into conjugial love, and conjoins [conectit] the minds [animos] of husband and wife [conjugum]. Spirits spoke with me of these things.)))))

It was further told me that such cupidities and practices of such cupidities are what are understood by sins against the Holy Spirit: for the holiness of angels is founded in conjugial love, and in innocence, as [already] said: which are the principles of all spiritual and celestial loves and affections of good, thus of societies in the heavens, and since such cupidities are contrary to the principles of holiness, therefore such are what are principally understood by sins against the Holy Spirit.

(((((Wherefore their punishment in the other life is most grievous, for they cannot be admitted into societies. Their punishment was also seen by me [to wit] that they seem to themselves to sit on a furious horse, who projects them upwards, so that they are thrown from the horse, with danger [discriminibus] to their life; and afterwards they are represented under the horse, covered up [obvelati]. I do not yet know on what account they are represented as covered up, and stand under the belly of that horse; and the horse above, and likewise furious [and] seem to themselves to endeavor to kill them. Then they seem to themselves to pass under through the interior part of the horse's belly into his belly,

and then suddenly it appears to them, as if (they were in the belly of a meretricious woman, who, shortly [ilico] seems to them to be changed into a great dragon or serpent, such as some of the Gentiles adore [worship], and there [such a spirit] remains in [cum] torment, covered up; for he seems to himself covered up, and thus seems to be without respiration; and thus they are vastated. This punishment recurs many times, and I was told for many years, if not hundreds or thousands of years, until they no longer remember such cupidities; and not even themselves [qui], no matter how much of life they have passed [habuerint] in such things.)))))

((((Concerning the offspring, I was told that they are worse than the infants of others; for they also derive such [a principle] by inheritance from their parent; wherefore not many infants are born of such, and if born, do not remain in life. - 1748, July 30.))))

CONCERNING A KITCHEN. When I went to bed, suddenly to me there was opened a door to a sort of kitchen; and when the door was opened, I felt the heat of a kitchen strike my face, and saw some running about there, and hard at work; besides culinary vessels around the walls, also a great fire-place; but these things [were seen] obscurely, hence I could notice that it was a kitchen [culinary] place, and they who were there were called cooks. When it was inquired what manner of persons were such in the other life, I was instructed that these are they, who are delighted with [that] foulest lust, of defiling infants and very little girls. (These things it is not thus proper to speak in public, lest they come into man's thought.) Sometimes, also, were shown there, who have been infants, some 1/2, 1, 3, 5, 6 years old. These are in such a kitchen, and one cooks another in boiling water, and are therein tormented in the direst manner. - 1748, July 31.

Those who spoke afterwards, said that they wonder that all are not such; with such delight are they affected that the delight from such things exceeds with them every other delight. The world at this day is thus corrupt, and such has become the hereditary [principle], and so diffuses itself into posterities by various ways are not, therefore, the last times at hand? Things are generated before unheard of, which destroy the nature of man, like as with those who perished at last by the deluge.

CONCERNING THE GOVERNMENT OR THE UNIVERSE, - THAT THE UNIVERSE IS NOT RULED BY THE LORD, ACCORDING TO THE FALLACIES AND PHANTASIES OF MEN WHEREIN THERE ARE INDEFINITE THINGS WHICH RESIST [REPUGNANT]. In human minds, perverted and inverted, their conclusions are principally, and almost wholly, drawn from the government of externals; thus from the fallacies of the senses and phantasies, especially as to why the Lord does not guard and turn away man from evils, yea, from cruelties, and the like, which are to be dreaded and execrated, when yet the hearts of all are in his hand. For instance, why he did not turn away David from so cruelly treating the Ammonites; from adultery with Bathsheba; Solomon from idolatry; and indefinite things of this kind, which may occur at any moment in the thoughts of man. I conversed concerning this matter yesterday and today, of whom they are of a perverted and inverted nature, pertinaciously insist that, either the Lord cannot [or will not]; beside very many other things which they revolved in their minds.

But this is a [the] truth, that the Lord rules the universe by an infinite providence, than which nothing can be conceived [that is] more infinite and wise. And because this is the truth, it follows that thoughts [cogitata] which resist [repugnant] are false; for [this] one thing is true, - moreover, that there is no moment of man's thought and action, which has not along with itself, and is wont to have, a successive series of consequents to eternity; every moment whatever of life, is a beginning of consequents of life, and as it were a seed from which one [thing] indefinites follow to eternity; this also is true. Since these are truths, it follows that the things which in lowest nature appear resistances [repugnantioe] are fallacies of the senses and phantasies.

Moreover, this also is a truth, that externals are ruled by internals, and that otherwise they cannot be ruled, and indeed through [by] order of succession from priors or interiors. Since, therefore, externals are so perverted and inverted, as no longer to suffer themselves to be ruled; and these things are rooted in man's nature and so transplanted into posterity, it follows that man of such a quality, or [his] nature of such a quality, does not, because it is impossible, suffer [itself] to be ruled by order of succession [succedentium] from priors or interiors in order. But that the reins are, as it were, loosened, and [they] rush along without a leader, and without order. Wherefore, there are other bonds which are called external bonds, wherewith the Lord governs them, as through fear of the loss of their life, their wealth, their honors and dignities, their beauty [suoe formoe] the punishments of law, and the like, by which man is at last ruled by the Lord; and so not by internal bonds, which are called bonds of conscience; consequently, not through [by] faith, and [the things] which are its bonds, to wit, fear of punishment, fear of evil, love of the true and good.

Wherefore it is in general [communi] society, as in every man whatever. When evil begins to prevail in the body, [in] its blood, then disease threatens and attacks [it], and the soul thereof which is called nature, labors in vain to repair slips and hurts, wherefore man dies.

It is like what happens in the atmosphere, when it is hurried along [rapitur] by a violent tempest, and overturns houses, woods, ships, although the interior atmosphere, which [is] its nature, and continually reduces the exterior to equilibrium, is then of no avail, by reason of so great a tempest, to equilibrium. This, if not known to everyone, may still be known to many and the learned of the world. - 1748, July 3. Hence also may be apparent, that if man concludes from external appearances concerning internal, spiritual, and celestial things, then he begins utterly to deny heavenly truths. [It is] otherwise if [he concludes] from heavenly truths.

CONCERNING PREVIDENCE AND PROVIDENCE. From eternity are previded and provided by the Lord, each and all things, but evils are previded and provided. - 1748, July 31.

CONTINUATION CONCERNING THE KITCHEN [culinario] [HEAT]. Those of such a sort as I have previously written of, came where there were societies of spirits, and these said that they could not have subsided, on account of the offensive smell [propter, gravedinem foetoris], thus, that they could not have lived unless they had been permitted to flee away. Of such a sort are those who are in the kitchen fire [heat], and are the worst and most offensive [gravissimi] of all in the world, so that the world can scarcely subsist if such were multiplied; yea, they are such that they boast of these things; they also delight with exceeding ardor [summa cupidine] in this, that they can inveigle others, which is the reason that their infernal punishments are more grievous than the infernal punishment of all other sins. - 1748, July 31.

CONCERNING THE VARIETIES OF FELICITIES IN THE HEAVENS. There are souls, who have been raised up into a sort of heavenly joy, that spoke with me concerning heavenly joy, to whom it was granted me to say that every soul, even the evil, can be in heavenly Joy in some state or other; and that there are indefinite states, and their variations of a most general kind [communissimi], so that they cannot be in the joys of heaven save in a very few [states], [and] in others not at all. It was also granted to say, that the variations of general states also have their order, or that there is an order of general states, as also that the changes are perpetual to eternity, but wholly out of the Lord's good pleasure. - 1748, August 1.

CONCERNING THE FOUR PECULIAR STYLES OF THE OLD TESTAMENT. I was told from heaven that there are four styles peculiar to the Old Testament; the style of the Ancient and Most ancient Churches, such as is employed in the Book of Genesis in treating of Paradise and the tower of Babel; and another style is the historical style employed in the First Book of Moses, whereof the writer was ignorant that it contained heavenly arcana: the third style is the prophetic, such as the prophets employed, which is indeed similar to the style of the Ancient Church, only that [things] are scattered. This style was retained because the men of that time admired it on account of its antiquity. The fourth style was such as belongs to the Psalms of David which is an intermediate style. - 1748, August 2.

THAT NO EFFECT CAN EXIST IN THE UNIVERSE WITHOUT AN ACTIVE AND PASSIVE, THEREFORE WITHOUT A MARRIAGE. Whatever is born [brought forth] in the world and its threefold kingdom, can by no means be born without a patient and agent. There are indefinite things which confirm this, and there is no effect in the universe that would not confirm it, if man applied himself to the conforming of these things. In the human body not the least particle is given that produces anything in regard to [circa] which there is not an agent and patient and thus (it produces and procreates an effect: nor the least idea of thought [but is similarly circumstanced]. This is most true.

Hence it can be known that in human minds, unless that which is the principal is the agent, and that which is subordinate is the patient, order is inverted, and nothing but evil can be produced.

Hence it may also be known that in the universal heaven and world of spirits and the earth [et terris], unless the Lord is agent and ruler [dominans] and all are patients and obedient, never can anything true and good be produced. This is called the heavenly marriage. This [is said] from heaven. - 1748, August 2.

CONCERNING SPIRITS WHO WISHED TO ENTER BY THOUGHT INTO THE MYSTERIES OF FAITH AND TO BELIEVE FROM RATIOCINATIONS. This often happened that spirits have wished to enter by ratiocinations into the mysteries of faith, and not to believe unless they have grasped by apprehension that it can be so - to these it was granted to say that we should believe, though we do not grasp by apprehension, and that to wish to believe, because they apprehend, is an inversion of order. This was shown in many ways.

Today, also, certain wished to enter into the inmost mysteries of faith, to whom it was granted to show that this is a perverted way, and that we should believe because [it is] the truth, and if no reason penetrates [the mysteries of faith] or is discovered, still we should believe, and if any [reason] be discovered, still we should believe. And it was given to represent to them by a representative idea, a little seed of a tree; so that if it were said that a little seed produces a sound and blooming tree, which also was represented for them to the life, with boughs, leaves [and] fruits, yea that such a little seed can thus produce a field [campun] full of trees when they were told.

that such a seed principle [seminatum] produces such [a result], and yet they can see nothing in the seed and know the causes whence such things exist, they do not on that account deny; for the truth is demonstrated. Thus we should believe in the truths spoken by the Lord and concerning the Lord, although we do not penetrate them by reason; and therefore to wish to deny, because we do not penetrate by reason, is like wishing to deny the procreations of trees from seeds, and of animals from eggs. It is so in a thousand other things. Hence may be manifest of what quality is the faith of man when he believes nothing but what he sees, which is common at this day, especially amongst the learned of the world. - 1748, August 3.

(CONCERNING THE WONDERFUL CIRCULATION OF IDEAS IN HEAVEN. It has been previously shown me that the thoughts and speech of spirits, in the world of spirits, circulate almost according to [such] circumvolutions as are in the human cerebrum, where are wonderful windings [circuitiones], inflexions, influxes, returns [reditus], which can never be comprehended, because they are according to the forms of turnings [volutionum] of the world of spirits.

In heaven there are still more wonderful circumvolutions, according to the celestial form, and indeed incomprehensible, according to which ideas, hence thoughts, hence speech, hence also representations, do circulate. Affections produce them.

These circulations are so wonderful that no one is capable of ever comprehending [them] in the most general manner.

Hence it may be concluded that all the thoughts of angels, and hence of spirits, exist and are produced by [from] the Lord alone; for these things must exist from one who is in the highest things [in supremis], otherwise would exist no circumvolution, nor idea, nor order thereof, nor form, nor law, nor distinction, as to genera and species; in a word nothing vital, consequently nothing natural wherein [is] life, nor any inanimate natural thing. - 1748, August 3.)

CONCERNING THE OPINION [HELD BY] SOME THAT INASMUCH AS THE LORD GRANTS ALL THE THINGS OF FAITH, AND NOTHING IS OF MAN, THEREFORE [MAN] MAY ACT PASSIVELY AND DROP HIS HAND. When certain spirits have heard and thought that the Lord alone lives, and they are nothing, and that it is an especial point of faith that the Lord alone gives faith, and that man of his own strength was adequate to nothing, nor could will, nor do anything, they fell into the opinion that thus they should drop [remitterent] everything, and act as if they were nothing, and expect the active force [vim agentem] and influx from the Lord.

But such a conclusion is of no value. The Lord grants to man to be, as it were, active, and to be, as it were, adequate of himself, so that sometimes he knows no other than that [he acts] of himself. Wherefore, man ought not to fall into that opinion; when he is in that opinion he then does nothing, and no effect can be imputed to him, therefore he cannot be reformed. But the strength which he receives [is] from the Lord, and when the Lord thus operates in him, he then should strive from himself; but still to believe, when he thinks of these things, that the strength is not his but the Lord's. This also is a [the] part of faith. - 1748, August 4.

This thing is as hidden from the natural man who is not led by the Lord, as is perception; whereof [I have treated] previously, only such induced belief [inductio], opinion and reflection, causes that the Lord does not operate, and man is not reformed, but that he is in a state of nonentity. Nor can man come into persuasion save by the Lord's operation through his [own] strength as it were. Hence the Lord persuades man, otherwise the word becomes mere knowledge, and produces no effect, just like miracles.

THAT EYERYTHING PERTAINING TO MAN'S LIFE INFLOWS FROM THE LORD. Spirits around me insisted that they each were [those] who excited life in [apud] themselves: they supposed that they excited the objects of thoughts, and thus live of themselves; but it was granted to tell them that nothing moves [stirs at] the thought unless it be an object, thus through the eye and ear, [and] so from the memory; otherwise confusion of everything would result: and that these objects could come from nowhere else than from the Lord, the only fountain of life, and that they are varied according to their natural dispositions; so the objects of ideas, consequently ideas, pass from one to another; hence they suppose that [it proceeds] from others, and that [it proceeds] from themselves, which is most false. The eye cannot see without light, nor the ear hear without sound and so forth. - 1748, August 4.

THAT SCIENCES CONTRIBUTE NOTHING TO SALVATION, BUT RATHER CONFUSE [AND] DISTORT IDEAS. I conversed with spirits concerning this: that the sciences do not contribute to salvation, but only the knowledges of truth out of the Lord's Word, are [what contribute] - and that this may be compared to the knowledge of the human body, as to anatomies, the blood, all the constitution of the rest, [which knowledge] contributes nothing to the preservation of health; so that he who understands nothing of these things, still lives as healthy as he who during all his life has been intent on these studies. Likewise intellectual health [soundness] [sanitas] may be possessed in much greater degree by those who know nothing of the understanding and its faculties, than by him who has studied these things all his life, and confused with hypotheses, and scholastics. - 1748, August 4.

CONCERNING THE SPIRITUAL BONDS, WHEREIN ALL ARE HELD. These spiritual bonds cannot so [easily] be described to the apprehension, for [the spirits] are held, like as was given me to observe with [apud] spirits, or in the world of spirits, that they are so held, that they cannot think as much evil as do [it]. Thus they are kept by the good of the Lord from evil, as if they were held suspended away from evil; which also was granted to learn from living experience. For as soon as the bond was relaxed, the spirit was borne away into evil, and indeed into enormous [evil], as much the willing as the thinking of evil [tam velle, malum, quam, cogitare malum]. So the Lord alone is he who thus detains [keeps] heaven, the world and spirits and the human race from evil, and indeed in such a manner, that if [the bond] were relaxed, everyone would rush into enormous evil, yea into all destruction - likewise also into falsehoods [mendacia]. - 1748, August 5.

These bonds do not appear as bonds to spirits, nor likewise to man, but as liberties; for they do not perceive that they are thus held back: yea so free do the bonds appear to them, that when they are remitted to them, and they have hence perceived that they would rush into all evil, they have asked that they should not be remitted: thus do spirits abhor the remission of bonds.

In regard to my own case, I have now sensibly perceived for three years that I am detained in such a bond, so that to myself I might seem to think, will and act from myself, also [that I am] in a [the] sphere of faith, in which sphere I have sensibly perceived [myself] detained for three years.

CONCERNING SORCERIES OR TRULLDOM IN THE OTHER. CONCERNING THEIR SPHERE WHO ARE WORLDLY, IN THE OTHER LIFE, AND DESIRE TO COMMAND OTHERS. ((((They who in the life of the body are of such a nature that by means of interior craftiness they allure to themselves companions and friends, and insinuate themselves by means of externals, have in the other life a sphere sufficiently powerful to effect the like; and because there are such numbers [tam multi] who live for the world, inclination [genio] and cupidities, they are also easily allured into the society of such, and sometimes involuntarily, or when they are unwilling: for of such a nature is the sphere of these, as was shown me today by living experience. Which happened from permission that it might be known, and that [they] might know of what quality [these enticing spirits] were. - 1748, August 5.

Since such [enticing spirits] desire to command others, and exercise punishments, and by various cunning to subordinate them to themselves, and are habituated to these [things] in the life of the body - many are associated with them in the other life; hence their sphere is a great [one], and inasmuch as they seem to themselves adequate of themselves to everything, yea by various arts which they devise and invent, therefore they are such male and female [qui et quae] as are reckoned amongst sorcerers [seu trulldoms stuggelser].

It is a general tenet, that they who think that of themselves they are adequate to all things are reckoned amongst sorcerers male and female [proestigfiatores et proestigiatrices]. Of such there are even genera and species. [They are not those] who [act] from simplicity, and who, when they act, purpose good to the neighbor and society, but are those who [act] from cunning and purpose evil. Wherefore such suppose that of themselves they are adequate to all things; and because they have been of such a character in the life of the body, that they loved nothing more than to devise ways [modus] how they could subject others to themselves and command them, from very many causes [springing] from self and the world, therefore in the other life when they [come] into other powers and other arts, and amongst such as are called sorcerers, diviners, etc., therefore because they are of [in] such a nature, they think of nothing else, than to command by right or wrong [her fas et me fas] and to subject others to themselves, by arts which they easily learn and take up in that world.

Such [spirits] inasmuch as in the life of the body they have loved nothing more than such things, take parts unknown to them whilst in the life of the body, or to those who are in the body, as easily as if they were sponges put in the water, so that they immediately suck [exseegant] from the man with whom they are present, or the spirits with whom they are nothing else but such things: from whomsoever they can obtain these things, moreover they also turn goods into evils. They are as it were venomous animals like scorpions, from which when pounded up and mixed with oil, they immediately snatch to themselves every poison that wounds [vulneris], etc.

It may be proper to narrate a single instance: When I was asleep at night, such [spirits] stood by, and by their deadly arts [practiced] upon those who were around; they spoke with others as if it was I, with my speech as it were, and indeed so similar that they induced many to believe that it was I: and thus they love to induce a persuasion of what are falsehoods, and to destroy what things are true, yea, with such ingenuity that spirits even more subtle, who were at a distance from me were persuaded and supposed it was I: and it is the same to them, by what means profane or sacred they obtain [their ends].

They are exceedingly proud of this, that they can be subtle, and within the sphere of speech, or in the sphere of thoughts within speech, wherein are interior spirits, since [when] in that sphere are innumerable [spirits] as you may see above. They can transmit [transfer] themselves in such a manner, by an art unknown in the life of the body, but still innate in them, through almost continual intentions in the life of the body, that they can transmit themselves into that inferior sphere, and thus remove themselves from the society of those who are in the exterior sphere. Concerning that interior sphere see above: and there are many things [besides] [concerning it] which are unknown to me.))))

But they, inasmuch as they love nothing more than through cunning to attract the minds [animos] of other spirits by right or wrong, and so love nothing above the deceiving with falsehoods and [their] arts at the same time, or with kinds of deceit familiar to them, therefore when I awoke, and they were still at the work of speaking as it were I, with their arts which man cannot perceive, should they be declared, and when they observed that I had waked in the night, wished to contrive falsehoods and thus steal away: which when the upright spirits observed, whom they had deceived, thence [were] angry. There came those who punished them and indeed with intense [ingenti] torment by rending them, by a mode of punishment of which I think [I have treated already], thus [rending them] piece by piece and particle by particle [ita frustatim et ita minutim], by (((((tearing asunder, and various collisions, so that there was nothing of them))))) but what was rended. Thus the [punishers] endeavor to disjoin [dissolve] [everything] in them, piece by piece and particle by particle. But a spirit cannot be dissolved, and perish, but [this] is done with the greatest torment and pain.

But those who were able to let themselves into the interior sphere of spirits said that they are free from rending; whether it was so, I do not yet know, for of such [spirits] the nature is to love nothing above falsifying, so that they can speak nothing at all but what are falsehoods, and if [they speak] things [that are] true, it is only for the sake of craftiness, that they may deceive and persuade.

I saw afterwards how such [spirits] appeared as to their fingers: they were very black, without flesh; they were as it were the fingers of a scorpion, thus: [klor] and hung down [hooked] at the lower part.

There afterwards appeared a long porch where [halm]; and I saw one spirit entering at the right side, where I perceived was (Ladugard); it is not permitted to relate [any] more. - 1748, August 6.

Such are [those] who are to be denominated interior sorcerers [trulldom]; for they act interiorly, and their arts are not so patent to spirits. Moreover there are given [those] who practice grosser sorceries: they are like foolish [persons]: they commingle whatever is visible [obvium] mutual, natural, spiritual, and suppose that in them is great power [vim] of doing [to do] whatever they desire. Such are in a sort of dream, and do not know what they are doing, and such are [those] who dwell in a privy.