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

Spiritual Diary

Their friendship is interior, because they think, concerning eternal salvation or heaven, that they shall have them, but not others.

When they hear about the life of good, they say [it is to] place virtue before faith; but they are informed that it [i.e. the life of good] is not civil and moral good, but spiritual good, which is charity, with which faith is conjoined. Civil and moral good is an effect, and it also follows, because it belongs to the external man.

They were reduced into a certain state of their life, when many of them together killed a man who disclosed their arcana, and said that they believe the Lord to have been a man like themselves, and a sinner like them, and that He did not speak as sanely as they do, but that He was accepted by the Father, as a Redeemer, out of mercy, because He went to the Cross of His own accord. They afterwards sent to their preacher, and disclosed that deed to him, and he did not disapprove, but yet they feared the civil laws. They also committed this deed deliberately; for he was amongst them, and was, at first, accused by them. Then they went away together and deliberated. At length, they determined that they would kill him, which also they did. That same one whom they then also endeavored to kill, at first lay as if killed; but he arose and spoke with them about that matter. They all still think, so I perceive, that it was allowable for them. [They think this] not from themselves, but from a perception which was as if it were from the Lord. They confirmed themselves, by the example of the apostles, that he who deceived them should die. But he was not killed by them; they fractured his head, and afterwards cast him down on the earth unseen. They also confirmed themselves in the belief that they acted rightly. A certain one said that he belonged to the kings, who carry on war.

That, in like manner, they believe that they cannot do good, and that the good of life contributes nothing towards eternal life, and that all good is meritorious, is because they are not able to do good from the Lord, but from themselves; inasmuch as they believe concerning the Lord in the way shown above; and, also, because they believe that they alone are saved, and all the rest condemned, and so make faith meritorious: further, because God the Father has granted [salvation] to those only who have faith in Him; therefore, that salvation does not take place by the good of life, but by faith. When such do good, it is not good.

The quality of their state as to truth appeared by means of a spiritual idea. It was obscure, as if there were a covering wherewith it was covered over. But, because one induced, by art, the appearance of some light above, therefore, the covering was opened, and then the state was diabolical, for the worst hell inflowed: he, also [who employed the art], was in a deplorable state.

There were disclosed still more misdeeds, which they perpetrated out of an execrable zeal for their religion. There was a certain one, who said that he had heard, above his roof, a voice from an angel, that they should worship God the Father, and God the Son, and the Holy Spirit. He related this to certain of his brethren, who were six in number; but these said that that voice did not come from the Lord, because they believe that the Lord ought to be called the Son of God, and Lamb of God, but not God the Son; thus, not God. They asked him what was his belief; he said that he believes in God the Son. When he said this, they consulted together and determined that they would kill him; but he was frightened, and got himself out, by force, through the door. But still he afterwards died by poison, [administered] by them. He fled forth through the door, because a trembling seized all their bodies, which terrified them.

After some time, when they spoke concerning that matter, a certain one said a trembling had seized them, and that this was from the Lord, to prevent them killing the man. This excited them to anger anew; and they deliberated, concerning him, whether they should kill him on that account, and they also determined on that. The reason was, because he also said that [the former one] ought not to be slain; but when he, at length, professed that he himself was also willing to slay him, he was then let go; and so, he broke away, and afterwards cried out to them, that they are of such a character that he no longer wished to be with them. They plotted against his life, also.

They, likewise, determined, afterwards, to kill another. When he discovered this, he got up on a bench, and cried out, demanding whether they wished to kill him, like the other two. There was, at that time, a gathering of many, up to a hundred, and they also determined to kill him. First, one struck his head with a staff; and they afterwards treated him miserably. He then, the next moment, fled from them. They are of such a character, that, if all do not unanimously agree, they are disposed to kill him who thinks differently from them; and this from execrable zeal for their own religious sentiments. Those six have twice committed that crime. They were called forth from hell and shown to the rest, and cast thither again.

They were told that the truth of faith, and evil of life, do not accord; but they wholly denied this, saying that they are still alive, and since alive, evil is not evil in their case. It was replied that, in this, they are insane; and that they cannot have the truth of faith - as, for example, for the reason that they approve evil of life. They also did evil to others - for which, also, they were punished. It was also told them, that those who are in evils of life, worship wicked spirits who feign themselves to be Christ, in which case many are, in the other [life]. Some dwell deep under the soles, and also appear afar off, to the right, in the plane of the hair.

When they speak with others concerning the Lord, they do not say that the Lord is the only God, but that the Father is God, and the Lord His Son; thus they avoid calling the Lord God, and also conceal what they believe: otherwise, they would be counted amongst the Socinians; therefore, also, they so often say the Lamb of God.

CONCERNING DR. NORDBERG There appeared, at the left side, a great serpent, of nearly a green color; and it seemed to take hold of a certain spirit there, by the garment, and brought him around to the right. I wonder what it wanted. Extricated from him, it took hold of another by the garment and wound itself around, in this way, and wandered about, and behaved similarly to others. It was then perceived [that] this appearance was from his nature; because, by means of sensuals and their fallacies, he thus treated others, and this out of craftiness. Such ones appear thus to others, not to themselves. The outside garments, which he took hold of, are sensuals and their fallacies. Afterwards, he was heard to speak with them, but briefly. He inquired in whom they believe; they said in God the Father, Son and Holy Spirit. For this, he bit certain of them. Certain he artfully left, passing over them. Afterwards, he was detected, and appeared [in his proper person]; and it was shouted out that it was Dr. Nordberg. He appeared, as it were bony as to the head, and snowy as to the body and hands; and, thus, he was led around, and seen before the eyes of the spirits; and they constantly shouted out that it was he. He folded his palms, and said that he has sinned; but it was said by those standing near, that they saw what he then designed, and that what they saw and felt was an imposition; and he was then borne up towards heaven and carried round, and it was shown to the angels of what character he was and who he was; and he confessed, in a clear voice, that he did not believe either in the Father, Son, or Holy Spirit, although he has preached, and that he has treated the Holy Scripture altogether contumeliously; and he was not content with that, but he also wished to persuade others, tempting, amongst many, some priests - so little was he afraid for the thing to be divulged. He was then cast thence into a deep hell. He possessed strong persuasive power, so that he could almost blind spirits when he questioned them, so that some could hardly reply. It was said that, on that account, in his last years, he did not wish to preach. At length, he was cast down. He spoke scandalously to some, about the Holy Scripture, and about faith, and about God, and this with persuasion.

It was afterwards said to those resent, that they may see of what quality are the men of the church, and the priests themselves at this day, even those whom none believe to be of such a character; for nearly all do not believe otherwise than that he [i. e. Dr. Nordberg] was a true priest, because he was also learned.

CONTINUATION CONCERNING THE MORAVIANS. There appeared to me, in a dream, two, who were, as it were, acquaintances, because I was in the idea of two who were not honest whom I knew in the world. They invited me into a chamber, where they spoke amicably; and they afterward declared themselves robbers, and demanded that I should give them one hundred ducats. Another seized me, and wished to use violence; but he did not prevail, and I got out of doors. He followed me, shouting robber, so that I might be apprehended, and he thus be left at liberty. He then threw dust into my bosom, and I awoke. There appeared very many gleaming flames above the table, as if from the spittle of those there. This signified their cupidity of truth - which they have, and which they infuse into others.

Again, in a dream, I seemed to be in their sacred assembly; but they wished to tear me in pieces, and urged me, in various ways, to depart. When I went away, then two accompanied me, and spoke kindly; and, at length, they led me down to a place, where I was brought in; and then came two hundred of them, and declared me guilty of death, because I frequented their sacred assembly, and because their arcana were thus discovered: and I awoke. They continued with me, inquiring where I was, and killing another, and this by all unanimously striking him. Then it was said, that they did thus to anyone; and they also ill-treated, afterwards, one of their number who said he had done evil.

By such crimes, the rest in that congregation are terrified, and do not open their mouth to speak a word against their persuasive heresy. It was noticed that they are interiorly cruel, and that they listen with great attention to the opinion of another; if it differs from theirs, they harbor the intention of killing him. They say, amongst themselves, that this is lawful and good, because against the dead, who are infernal, - just as it was allowed the Jews to treat the nations. Nor does anyone do a benefit to another: if so, then at once he is made an enemy; but they as it were beg that he would give. Such deadly vengeance do they cherish against all who do good; nor do they speak ill against evil-doers. They believe all who admit their persuasive heresy to be living and saved, and thus received into heaven, and no others.

Where the Lord spoke concerning love, and doing good, as that he who hears and does not is foolish, and he who hears and does is prudent, and the like in other places, they said that then the Lord spoke insanely, being in evil like themselves, but that he was accepted by the Father, for them, out of mercy. In a word, in [that] Church they are wholly insane. They pretended they are Lutherans, in virtue of the fact that they do not publish their arcana but only say that they believe in the Lord, that they believe themselves to be saved by faith alone, that they reject all merit, and that they are saved from mercy, even the evil, if only they have faith. From these things, the Lutherans are persuaded that they are [in] similar truths with themselves, but behind the ears is hidden a serpent. They do not call the goods of charity, or good works, the fruit of faith; but they say the fruit of faith is salvation, no matter how man lives.

THAT THE LORD CAN BE HONORED AND ACKNOWLEDGED BY THE WORST DEVILS, IF POWER IS PROMISED THEM. ALSO A CONTINUATION CONCERNING THE MORAVIANS. There was a conversation concerning their love to the Lord, as only a man, and that they are therefore associated in a more intimate friendship. It was said that they loved the Lord because they believed themselves alone to be saved, and to reign in heaven over all, and thus that self-love conjoins them, so deeply inrooted is it from their religious persuasion, because they speak with each other, and ponder within themselves, concerning it. It was said that the worst devil may be able to acknowledge and honor the Lord, if his thought is kept in the idea that he would be made, by the Lord, greatest of all. Therefore, a very bad devil was taken by the angels, and inflated with such arrogance. Then he, speaking from arrogance and self-love, said that he would lead them to the Lord to honor Him; and [he said] this confidently, when yet he was the most inveterate enemy of the Lord, as he had shown, in act, by many things. Hence, it was evident that the love and honor of the Lord with the Moravians was from self-love, and, so, from arrogance and super-eminence over all others.

THAT TO HIMSELF A SPIRIT MAY APPEAR PRESENT WHERE ANOTHER IS. It was shown how thoughts conjoin, and that the thought of one inflowing into another, produces [the former's] presence where the latter is; yea, that it is [the former spirit] himself. This was shown by many examples: one, who was very remote in place, seemed to himself by influx of thought into others, present where they were, thus at a considerable distance [from where he was]; when, yet, he was really very remote from them.

THE CELESTIALS: AND CONCERNING THE INSPIRATION OF THE WORD. It was granted to chat in a certain manner with celestials; and it was observed that each thing which I did, and this when I was not thinking - as, for instance, when I moved a hand, or a finger, moved them towards the breast, face, or eyes - conveyed speech to them; because each of these things was from the will, and hence from affection. They said that they perceive whether anyone is about to come to me on that day, but this by an inexpressible idea; which I was able also to conclude from the fact that some have a knowledge of such things within themselves. This inexpressible idea is called an arcanum. Some perceive as regards fortunate and unfortunate matters, as if it were foretold. From these things it is clearly apparent, that the Lord rules each and every event, and that He sees and foresees each and every event, with man, even to the minutest details.

While I wrote, and was in a certain intermediate celestial perception, it was then perceived, and said, that each and every word and syllable, with their little twirls, were perceived by the celestials, and, as it were, spoke to them. This comes to pass from the affection, in which man then is, being communicated to the hand, or in the hand; for the hand, being power, is the man himself thence it was evident in what manner the Word was inspired - that it is as to the minutest jot and point. Hence it is, that, in writing, the hand was circumstanced according to the affection of the mind and the obscurity in me.

THAT THE SUPPLICATIONS OF THE GOOD ARE HEARD IN HEAVEN AS LOUD CRIES, AND THOSE OF THE EVIL IN HELL. It happened, once on a time, when I spoke with a certain spirit and wished to signify it merely by the affection of love, that he said he hears me speaking many things; but I said that I have not thought or uttered a word, or had any idea. He said that I spoke many things concerning that matter, and that he heard this expressed sonorously with words. Afterwards, when I put my hand to the temples for the purpose of chafing them, it was said from heaven, that that also was heard in heaven as speech, according to every affection that was at that time in me; and this was, after that, repeated in another manner, and confirmed. The reason was, because, in the third heaven, they think and speak by means of ideas, or ideas made words, or by the forms of ideas flowing down into words; because, also, in the third heaven, they speak by means of affections, in an expressible manner, and this sonorously. I was thence instructed that all the affections of a good man are heard in heaven, and, if they are ardent, as loud cries. This was also attested by the fact, which was told me, that tacit thought, when from good and truth, is better heard in heaven as sonorous speech, than thought speaking aloud.

It is the reverse as regards the affections of the evil and the false: these are not heard in heaven but in hell, and, as loud cries when they are ardent; and they are not heard in heaven, save as they penetrate to the good, and afflict or oppress them; then are they heard by those in heaven, who immediately render assistance, and thus evil is thence repressed. That the matter is so, comes from the circumstance that good thought and affection is received by all in heaven, and so diffuses itself round about; for there is a perpetual communication of such things in heaven. Hence it is that they are heard as loud cried. The reverse holds in hell. There, thoughts and affections of evil and the false are received, like water by sponges, and diffused around. Hence the loud cries there, when the hells are in order, and opposed to heaven; and hence the diffusion of such things there.

CONCERNING MEMORY. I have heard very many things which were disclosed in the other life, and, on one occasion, with Charles XII, what he had done on each day, and his business for about thirty-five days, and this in order, and then also for several weeks - and there was not any mistake. In like manner with others, their deeds and crimes were recounted, and they also confessed them; and it was proved that they bring with them, into the other life, whatever they have thought, willed, spoken, done, heard and seen, in the whole course of their life.

CONCERNING THE EPISTLES OF PAUL. That the Epistles of Paul have not an internal sense is known in the other life; but it is permitted that they may be in the Church, lest those who are of the Church should work evil to the Word of the Lord, in which is the internal sense. For if man lives ill, and yet believes in the holy Word, then he works evil to heaven; therefore the Epistles of Paul are permitted, and therefore Paul was not permitted to take one parable, not even a doctrine, from the Lord, and to expound and unfold it; but he took all things from himself. The Church, indeed, explains the Word of the Lord, but by means of the Epistles of Paul; for which reason also it everywhere departs from the good of charity, and accepts the truth of faith; which, however, the Lord has taught, but in such wise that the good of charity should be the all.

CONCERNING EXTERNAL SENSUAL LIGHT [lumen]; AND CONCERNING THE CHIN. There were two, who were, at the time, established in a post of dignity (De la Garde 4825-1 and Cedercreutz). These spoke together. They were in the region of the sole; and there was communicated to me the light [lumen] of their understanding, which vibrated before the eyes like. . ., and took away all light [lumen], or all understanding of things in an interior manner, so that I could apprehend nothing, that is, not any connection of things, not even in moral life, scarcely anything in civil life, and nothing at all in spiritual. This was also confirmed by various things. This lasted for the space of two hours, and took away, as was said, the faculty of thinking, there being left only a mode of thinking, that [the faculty] might not perish as it does with beasts. It was external sensual light [lumen]. Such was their light [lumen], because they cared for nothing else but corporeals and the corporeal things of life, only for eating, drinking, amusing themselves, speaking of such things, and especially because they loved themselves more than others; and it was said, by angels, that the men of this day are for the most part of such a character: wherefore, they dwell in gloom, where there is hardly anything of light [lumen], and become corporeal. These two inflowed, in my case, into the chin, and this, manifestly. Hence it was evident, that the thoughts of such inflow into that part of the face, which is hardly the face but below the face, where the beard is.

CONCERNING HEAVEN. There was a certain one (Cederstedt) who was said to be dead, and this was mentioned; and then spirits came thither to see whether such a thing could have been; but he also appeared as dead, his face livid like that of a corpse; but he came to himself after an hour, and related that he has been in the inmost heaven and what things he had then seen - that they had been indescribable. He was in a stupor while he was relating; for he was scarcely able to express anything, as to the magnificence and sublimity of each and every thing he was mentioning. He said that there was there the art itself of all things. He was afterwards suffered to fall into another state as to externals; and then he was raised into the second heaven, whence he spoke with me, saying that there, also, there were magnificent things, and also paradises, but yet not such things [as he had seen in the third heaven].

CONCERNING THOSE WHO ARE MAGICIANS IN THE OTHER LIFE, BY REASON OF EVIL PRACTICES IN THE WORLD. (MAUL.) A certain Englishman (Maul) had, in the world, cheated his associates, and fraudulently taken away their property. These frauds were turned into magic. First, he was able to take away the cap [from some spirits] and to put it on others, yea, many and various kinds; and, according to the various sorts put on, were produced the perceptions and credulities of those on whom they were put; for a cap signifies such things. Second, he was also able to give drink from various vessels, and to thus bring it to pass that they understood a thing just as he declared it; for to [give to] drink, is to instruct and persuade. Third, he is not allowed to touch others with a hand, or the fingers; for in this way he almost destroyed them - which he derived from the fact that it corresponded to his life in the world. He had, there, fraudulently taken away from his associates their property, and impoverished them, by inserting in his account false and large amounts.

DRAGON-FLIES. Those who make use of such things in the other life, draw a thread out of magical circles, and so direct threads towards the head of another; and then they fascinate them, and bring them whither they will. They are women, many of whom were observed; and I was instructed that they are such as, in the world, ran about to friends and acquaintances everywhere, and spoke of others, and produced a marked impression, and so bent the minds of their interlocutors whithersoever they wished. Such a nature appears, in the world of spirits, under that aspect.

HOW THE CASE WOULD BE IF THE LORD HAD NOT COME INTO THE WORLD. There was a certain one who thought that all things flow according to Divine Order; and, from that thought he came to the conclusion that all things would still have flowed according to order, if the Lord had not put on the human; thus, that they who are now saved would still have been saved; and, because he did not think interiorly concerning that matter, therefore the angels, under whose auspices they were who are led by the Lord, removed themselves a little, and, so there was no influx from the Lord to him; but he was then in the like order in which he would have been if not guarded by the Lord and led by means of the angels. He then began to rave altogether like a madman, with a sword in his hand, thrusting, and thus raging wildly. Likewise did some others who were in his company. After these furious outbursts, they fell down as dead; and, when revived, they again raved in a similar way. Thereby was shown of what sort would have been the state of affairs, if the Lord did not guard them all by His Divine Human. In other respects, that man was among those who were able to reflect on matters exceedingly well, but only exteriorly, inasmuch as he possesses somewhat of self-love, which intercepts the influx of interior thought. It was Peter Schonstrom.

THAT GARMENTS ARE PUBLIC TRUTHS, DOMESTIC ECONOMY AND THE LIKE: THEY ALSO RELATE TO CIVIL LAWS. There was a certain one, known to me in the world (Harald Wallerius 4830-1), who then studied to amass riches, by perversions or applications of the laws to what was [not] just; and this he had done for a long time. Retaining the same wickedness in the other life, he sat with many in a corner; and they unwittingly projected subjects to me, and plotted many things in secret, and also labored to captivate the mind through lascivious loves. He was detected; and when he was dragged away thence to the punishment of his wickedness, he continually changed his garments, and put on now women's, now girls', now men's and many others', and also made himself a subtle spirit, and so cheated them before their eyes. This lasted for an hour, and they could not take him away; but, still, he was taken away afterwards. Thereby it was manifested that garments were public truths, and women's, appearances of justice, etc.

CONCERNING MOHAMMEDANS AND SCRIVERIUS. I was conducted to the region where the Mohammedans are, which is towards the right, in the plane of the right sole; and when brought there, and kept in the idea concerning the Lord that the Father is in Him, and the Holy Spirit from Him, thus that He is the only God - then all those who were there, were in the same idea, and fully acknowledged it: this occurred throughout the whole tract. There was then with me, from the Christian world, Scriverius, into whom inflowed the faith of the Christians present. But still it was perceived that he could not be brought to acknowledge it. From him, also, the Mohammedans were aware of what quality Christians are, and, indeed, those amongst them who are better than others.

CONCERNING AN EARTH OUTSIDE OF THE SOLAR WORLD AMONG THE LESSER EARTHS, AND CONCERNING THE LORD THERE. (See five or six pages below: CONTINUATION CONCERNING THE DIVINE HUMAN OF THE LORD [4844-4847.]) (I was elevated from a place where I was, for many hours, about ten, continuously; and it was granted me to observe the elevation and removal from the former place, by steps, and until at length they did not appear. I was in a wakeful state, and, throughout that time, spoke about that matter with the spirits who were near me. A certain one from this earth was adjoined to me, who, when alive, had been a celebrated preacher, and also a very pathetic writer. The spirits, from an idea of him derived from such things as I have heard and clearly perceived about him, supposed him to be a Christian in heart even beyond others; for, in the world, one is judged from his preachings and writings and not from his life, and if from the life, they excuse blemishes when they are in such an idea; for the idea, or notion, about anyone, draws all things to its side.) (When, at last, after ten hours, I was elevated, and perceived that I was outside the world of our sun, I also perceived, from the region of the elevation, that I was in a starry world towards the meridional region:) (then there spoke with me certain [spirits] from some earth there. They said that at times there come certain ones to them from other parts. The way was also pointed out by which they came; it was to the left; and I observed that they were from our earth. They said about those, that certain of the visitors disturb them by saying that they believe in three persons and one God, and, also, that they have the idea of three Gods although they say one with the mouth; for, when they represent persons by means of the ideas of thought, as happens in the other life, there appear three persons, like men, and then they make these, by agreement, to be like one, by means of something appearing, as it were, continuous, and say that the three are thus one. And the three, thus united, they call one God, but not one Divine; from which things [those spirits] perceive what sort of idea, concerning the one God, those have who are from our earth. The preacher who was with me (Scriverius), when he also was in the idea of such a thought, represented three Gods as one in a similar manner; but when he was not in the idea of thought, but only in speech, such as he had been in, in the world, he then said that God is invisible; and, when he said this, he thought of the Father alone, and not of the Lord, and then no other idea resulted from thence, than, as it were, an invisible universe, and thus the quality of nature in her first principles. He was also then examined as to whether he has believed in this way; and it was found that such has been his interior faith, thus, that, inwardly, God has been to him the inmost of nature, but outwardly only names, to wit, God the Father, Son and Holy Spirit. It was then also found, that, inwardly in himself, he has made nature God, and that still he has had concerning the Holy Spirit the idea of an angel, and concerning it the idea of a visible God, for the reason, as was discovered, that, in the world, he has so often thought, concerning himself, that he spoke from the Holy Spirit; and when [these notions] were examined as to interiors from the idea, it was seen that he understood himself rather than any angel, because he had inwardly believed that he spoke from himself and had life in himself, not [life] inflowing from the Lord.) The spirits of that earth said that spirits of such a sort come to them, and disturb them as regards their thought and faith (concerning God, whom they know and perceive to be a man, and this not only from interior perception but also from the fact that He always appears to them as a man; and that they now acknowledge Him as Creator of the universe, which also they clearly know; and that they cannot at all perceive God otherwise than in a human form; and, if they should think according to the opinion of their guests, namely, of an invisible God, that they could think altogether nothing about God. They complained of those who thus disturb them, and prayed to the Lord for succor, which they also know they shall receive. It was granted me to tell them that the men of our earth are such, because their thought is material; and that, yet, they know that the ancients in this earth worshipped God in like manner under a human form, and called Him Jehovah, the Creator of the universe, for instance, Abraham, Gideon, Joshua, and several others; further, that the Lord Himself taught them that there is but one God, and that Himself was that God; that He was one with the Father; that the Father was in Him and He in the Father; and that the Holy Spirit, which is called the Spirit of Truth, because it is the Divine Truth proceeding from the Lord, does not speak from itself, but from the Lord Himself; and that the Father, Son, and Holy Spirit are only names whereby, in the Word, is expressed the Divine Itself, the Divine Human and the Divine Proceeding; and that this was so said, for the reason that they might acknowledge the Lord as the only God; in a word, the ideas of the spirits of our earth are material, and disturb the ideas of spirits from that earth.) 4832-1 (It was afterwards granted me to speak with spirits from that earth. They related, that, when leave is given them, they appear to men of their own earth, and walk amongst them, and speak with them as men, which happens by their being let into the thought that they are still men in the earth, and the interior sight of the inhabitants being opened; and they said that the inhabitants do not know other than that they are men, and that they then first know them [not] to be men, when they are suddenly removed from their eyes, and disappear. It was similar in this earth, in ancient times, for instance, that angels appeared to Abraham, and also to Lot, also to all the inhabitants of Sodom at that time, and likewise to others in a similar manner, who, at the beginning, knew no other than that they were men; as, also, he who appeared to Manoah and his wife, and also to Joshua. (Let these things be cited from the Word.) The Preacher who was with me was wholly in the negative as to other earths than our earth existing, because he had contended against others, that this could not be, because the Lord was born here. Because he was in such a negative opinion, he was brought into a state similar to that in which the spirits of that earth are when they appear to the inhabitants, and so was let go into that very earth, that he might not only see the earth but also speak with the inhabitants there. When this was done, a communication of him with me was granted thence, so that I might then, in like manner, see the inhabitants, and also, in part, some of the things on that earth.) Thus it was granted me to see, that, in that earth, were four races of men (who were successively seen, and distinguished. He first spoke [with] those who were clothed; afterwards, with those there who were naked; then, with those who appear naked, but still as if with an inflamed body; and, again, with those who had a black body.) (((When he was with those who were clothed, there appeared a woman with quite a beautiful face, with becoming dress, and a tunic hanging tastefully on her back - the arms, also, were covered by the same garment. Her head was crowned with a chaplet, entwined in the form of a garland which was also adorned with beautiful flowers. He was exceedingly delighted at the sight of that virgin, and spoke with her, and also took hold of her hand; but, inasmuch as she was then aware that he was a spirit not from her earth because dressed differently, she snatched herself away from him. Then, at the right, appeared to him many others of the female sex, who fed sheep and lambs, which they then conducted to their drinking-place, which they had made by leading a little channel from some lake. These were similarly dressed, having in their hands shepherds' crooks, by means of which they led the sheep and lambs to their drink. They said that they [the sheep] go to that place which they indicate with their crooks. The sheep seen were large, with broad and long fleecy tails. The people's faces, also, were seen by me at closer quarters: they were full and fair. But the men are, as to the face, of a flesh-color, as in our earth; but the lower part of the face, instead of having a beard, was black, and the nose more inclining to snow-white than [to flesh-color]. Then, also, their habitations were seen: they were poor houses))), (rather huts than houses. . . They were rounded above, and extended lengthwise, having a door on both sides, and within, on both sides, they were divided into chambers, 5, 6, 7, according to the number of their family. They said that these are constructed from the soil there, and also from thick grassy sods, and the windows of grassy fibers interwoven, formed so that the light may be able to pass through, thus interwoven in various ways; also, that they could be opened and closed.) [There are] huts. 4832-2 (((Afterwards the same preacher was brought farther; which, however, happened against his will, because he was delighted with that virgin, as appeared from the fact that somewhat of a shadow from him still remained in that place. He then came to those who were naked. They were there seen two and two, or in pairs, walking about. The pairs were husband and wife. None were seen who were not associated in twos.))) (They were girt about the loins with a covering; also with some covering [around the head]. There appeared there houses, or huts, of similar structure; and their fields also appeared, which were a plain of snowy-white: they said that there are grains there, which they eat and prepare in various ways. It was perceived that [they are prepared] similarly to the grain amongst the Chinese; and that such seeds are to them for bread: this they showed, and it was small, like square bits of bread. It was shown, besides, that they had herbs and flowers of various kind. Then also trees and shrubs, whereon were berries from which they prepared wine. Also, large fruits were seen, which were like pomegranates.) ((That they were thus distinct, namely, the clothed from the naked, was because they are of wholly different genius; for they who are clothed were of such a genius as the spiritual [angels] in heaven, and those who were naked, such as the celestial [angels] in heaven, concerning whom see places cited, no. [?]. When the preacher was with the naked, he was then brought into the state in which he was in the world; and, then, he wished to teach them. It was asked what)) (he wished to say. He said that he wished to preach the Lord crucified. But they said that they know of no such thing, and that neither did they wish to hear of such a thing, because they only knew a living Lord. They said that he also wished to teach about the living Lord. They also said, that, when he spoke, his speech was of such a nature that they discerned that he speaks for the sake of reputation and profit, inasmuch as there was nothing heavenly in the speech, but only earthly, which was harsh; and thus, that he could not teach them; for they do not attend to words in so far as they are from the mouth, but in so far as they are from the heart, in which aspect there was nothing angelic [in what he said]. Wherefore, he was silent; for, whilst alive in the world, he had been exceedingly pathetic, so that he was able to excite his hearers to piety; but that pathetic power was acquired by art, and from love of the world, as the inhabitants there discerned. Spirits from that earth, by whose means they perceived such things, were then with them; for spirits do not regard externals, but only internals in externals. They called his speech materialistic. See below.) (Afterwards he came to those who had an inflamed body, who so appeared from lobes of the world and luxury in living. These were naked also; but he at once proceeded to the last ones, who were black, some of them being clothed and some naked.) (I was instructed by the inhabitants of that earth, that their sun appears to them of the size of a fourth part of our sun, and that, in appearance, it goes around their earth; also, is of a flame-color, like our sun - which sun, nevertheless, to our eyes is a star. It was also observed that their earth was about 500 miles [German] in circumference, and that their year was of 200 days, and their day of fifteen hours compared with the hours of our time, which their spirits could know by a sort of spiritual sight respecting the duration of times and extension of spaces. This happens in a spiritual manner, not capable of being expressed by words which belong to the material form; for the words of the speech of our earth are forms of material things, wherefrom spiritual ideas are indeed arrived at, but which are, all the while, founded on material things; from which things if material conceptions be abstracted, the idea perishes. This is the case, because the inhabitants of our earth relate to the external senses.) (I spoke with them concerning the inhabitants of our earth, that, being of such a character [i. e. relating to the external senses], they are unable to conceive that man can live after death, and then appear as a man, as to the face, body, arms, feet and the rest; still less that they can then appear clothed with garments, and, still less again, that they have mansions and habitations; and this solely for the reason that they think exteriorly, and only from sensuals, which are of the body; consequently they cannot be withdrawn from material things; for which reason they cannot form to themselves, concerning the soul, any idea of a man, but either an idea of wind, or another of no form; and, inasmuch as they thus have almost no idea concerning the soul, and yet, from the doctrine of the Church, they know that they are to live after death, therefore they believe they shall not rise again until a certain last judgment, and then with the body. Some believe that the soul is then conjoined to that body; some that in the interval [between death and then] man has no life, and that the soul, which belongs to life, shall then be again infused. They are permitted to believe this, because they believe that nothing lives save the body itself; wherefore, unless that is said to rise, they would wholly reject the doctrine of the resurrection. Still, this idea of the resurrection has this accompanying utility, that they believe in a life after death when they lie sick in bed and mundane and corporeal things have less weight with them. At that moment, those who have lived well uniformly think no otherwise than that they shall live immediately after death. Uninfluenced by the doctrinal concerning the last judgment, they then also speak about heaven with the hope of a life there [immediately after death]. ((Those who were naked and walked about two and two, said that they perceive, at once, whether there is conjugial union between two married partners, as was also shown by means of a spiritual idea, which was of such a nature that there appears a likeness as to interiors of every sort. This [likeness] is formed by the conjunction of truth and good, and thence there is an appearance as one; for, from that conjunction, the conjugial union exists between two; and it was also perceived that similar faith and similar charity, or similar truth and good, conjoined, effect this. It was said, also, that there is no conjugial union at all if there is one husband and two or more wives and that they perceived this by that spiritual idea.)) (Infants are also seen there; and it was said that neighbors come together from their habitations especially on account of the infants; so that they may be in company with the infants of neighbors, under the eyes and authority of the parents.) I spoke with the spirits of that earth concerning the Lord, why He put on the human - just as has been written on a separate page; and they said, with affirmation, that [I had written] correctly. 4832-3

CONCERNING THE STATE OF EVIL PREACHERS WHILE THEY ARE PREACHING. There was a very wicked preacher who did not believe that there is any God, or that there is any sin, but that man can do whatever he wishes, and things being accounted sins and crimes is on account of civil life, and not on account of anything interior. He (Hasenmuller) was exposed, also, as to what crimes he had committed. He said that when he preached, he at that time thought what he then said about sins and reward in another life. It was said by the angels, that, at that time, his interiors were turned from the world towards heaven, and that then he does not know otherwise [than as he speaks], because influx from heaven can then also be granted. It is otherwise when his interiors were turned towards the world and himself.

CONCERNING THE HELL OF THOSE WHO TAKE AWAY ALL SENSE OF CIVIL, MORAL AND CHRISTIAN TRUTH AND GOOD. There were certain ones with me while I slept; and, in my sleep, it appeared that I wished to kill those that entered into the chamber, for the single reason that they did enter, consequently, without any reason, and without other desire than that they should be killed because they entered. This lasted some time; but, afterwards, I was led into the thought that this ought not to be done, because it is evil; wherefore I began to come to myself, and then awaked. Those who induced that evil upon me, spoke with me: they were above, at the right. But it was disclosed whence this was, namely, that it was from them; for, when they inflowed, all power of thinking and willing right, truth and good, was so impaired, that no sense thereof existed, to wit, whether [a thing was] evil or not evil, true or not true, right or not right. And as the spirits and angels round me did not believe that such was the sphere of their influx, therefore it was spread abroad from right to left, from left to right, and to the sides and upwards, where the spirits and angels were; and they to whom [those spirits] came, all said that they took away all sense of truth and good, and that they [i. e. the speakers] have become so stupefied as not to be able to think that good was good, and evil was evil; and it was then said that those spirits are such as in the world have believed that sincerity, virtue, uprightness and good are nothing at all except for appearance sake, in order that they may appear of such character, on account of reputation and in order to acquire wealth and honors - and who have confirmed themselves therein, not only in thought but also in act. Such are at length separated from all others; for they can remove all influx of good and uprightness which are from the Lord, consequently, the life of the will and understanding, which consists in a distinct and exquisite thought and affection of such things.

HOW BABEL COMMENCES IN THE CHURCH. SWAB. He (Swab) was presented to sight and apprehension for several days. Under the soles, in the earth there, he assembled those whom he ruled in Fahlun, and also subjected them to his control, so that he might command them and they should obey; but he feared lest the Lord would deprive him of that dominion; wherefore, as a means of governing, he adopted the doctrine of charity and acknowledged the Lord as the only God, believing that thus, because he would make one with those who were around me, he would be permitted to rule. But because such things are perceived in my body, therefore, such conduct somewhat hardened the right side of the tongue, as far as to the ear; and [this happens] from other things besides. He (namely, Swab) continually thrust such things between himself and me, as might impede my sight, lest it should enter thither; because, from his interior mind, he perceived doctrine as a means and dominion as the end, and thus [the order] was inverted and in itself evil. Hence arose a conversation concerning the beginnings of a Church, when there are such things as terminate in Babel; that is, that they [i. e. men] wish to be worshipped themselves instead of God, by first saying that they are ruled by God, and that, therefore, those things which are from them are from God: when these things are hearkened to, all doctrinals are afterwards explained and drawn to that conclusion; and new ones are superadded which are said to flow from these, and which wear the look of truth; and so Babel grows, and it [i. e. the Church] becomes Babel.

CONCERNING A CERTAIN ONE WHO, FOR THE SAKE OF APPROBATION, ASSENTED TO THE DOCTRINE OF CHARITY. RUDBERG. (It was Rudberg.) He was once called upon to promulgate those things which were written by me; hence he believed himself exalted and learned above others, and came into the fire of self-love; and as he was acquainted with me, he therefore assented to, and approved all things with pleasure, although, within himself, he had acknowledged, and had been well versed in, a totally different doctrine - which was the doctrine of faith alone. He then applied himself to the back, and constantly committed adultery in intent. Hence it is manifest that from such persons proceed adulterations.

CONCERNING REGENERATION, OR THE NEW CREATION. HEAVEN. In the Word, it is often said that the Lord is the Creator, that He created the heavens and earth, also that He creates new ones; and man is said to be a new creature. Since this is the case, man, so far as his hereditary constitution and actual life from himself are concerned, does not appear like a man in the other life, but like a horrible monster. But just as he receives from the Lord a new life, so he receives the human form and, at length, a very beautiful angelic form, which is the likeness of the Lord. Thus it is as if He had created man anew, in similar fashion and in like manner. Hence it is that to create is to regenerate, and that a regenerated man is a new creature.

CONTINUATION CONCERNING BABEL. They continued in the decision that they would employ heavenly doctrine for a form which might avail them for governing; and they also deliberated, afterwards, in what way they might achieve all things which they attempted, by means of entering into my thoughts and closely following them to such an extent that by thinking the same things they might at length quench me. And afterwards, they wished to go farther, even until they should will the same thing and do the same thing [as myself], until nothing of life remained to me and so they alone should govern: only just previously, they reduced many to subservience. This was similar to their conduct in the world, that, first, they wholly forced the words of Scripture and said that themselves teach the same as the Lord, and afterwards destroyed His doctrine and prohibited anyone to read; declaring that they alone might teach, and that [others] must believe as they teach - thus thinking, willing and doing exactly as they wish, and saying that themselves and none others know the Word.

In a word, it was experienced, from various things, that Babel exists when the doctrine of the Church is accepted in order that it may serve for ruling, and so that those [who so accept it] may at length become deities, and have power over heaven and earth. Another one (Abbe Bignon) also approached; and he, perceiving what Swab did, and moved by a similar desire, wished to join with him, namely, to acknowledge the doctrine of the Church, and so get the favor of the Lord to themselves, for the end of ruling. At the same time, they deliberated how to put these things into practice; and it was determined that they should rule over them [i. e. the doctrines of the Church]; and, since it was said that the last should be first, they decided that they would sit in the last place when they governed, etc. But it was granted this one to perceive that such was the beginning of Babel. It was also granted him to desist.

In a word, Babel is ruling by means of the doctrine of the Church and explaining those things [of doctrine] in favor of ruling over others, so that at length they may govern in place of God, and be gods upon earth. That end is for the sake of domination, thus for sake of [self], with doctrine and the Lord Himself, for a means - who [i. e. the Lord] is also forsaken, together with doctrine, if those who so act are not allowed to have dominion. In their heart, they make God of no account, and do not acknowledge Him in heart, but only worship themselves; thus they make the Word of no account, and doctrine of no account, nor the Church, nor heaven; although, with the mouth they defend them more strongly than others. Devils themselves are able so to receive doctrine, and acknowledge the Lord.

CONCERNING THE INTERNAL SENSE OF THE WORD, THAT IT IS APPREHENDED BY FEW. In a dream, I seemed to myself to be in the company of many priests, and then spoke of the internal sense of the Word with one who said that he knows nothing about it; but, because he was desirous of knowing many things, although he might not understand the same, he seemed to wish to know something about it. When it was shown, he was told that he might communicate it to the priests there, who were many. But it was perceived that, of all these - and there were many - not even one could apprehend these things, inasmuch as their rational mind was closed, for the reason that they wished to apprehend the Word only sensually. I perceived in myself repugnance and aversion. Afterwards came others, who were of different disposition, as they wished to know many things, beyond others, from the faculty of apprehending and the gratification of knowing different things; but all to no purpose. Repugnance was felt, for the reason that [the internal sense] was from the light of heaven; and as it receded from the light and heat of the world towards the light and heat of heaven it resisted - and this in various ways. But, yet, the simple, who are in good, apprehended; and they were also raised up into heaven, because they were able to be together with heavenly societies - the rest not with heavenly, but with worldly societies, being ignorant what heavenly thought and affection are.

CONCERNING BABEL AND CHALDAEA, THAT THEY ARE THE ADULTERERS [AND THE WHORE] OF WHOM MENTION IS MADE IN THE APOCALYPSE. It was shown, by living experiences, what Babel and Chaldaea are, or the adulterers and the whore in the Apocalypse. What Babel is [was shown] by Swab; what Chaldaea is by Rudberg and Kalsenius. They who are Babel wish to receive doctrine for the sake of domination, and, under the Lord to govern others, saying, that if they remain in true doctrine the Lord then aids [them], and that it pleases Him, because the doctrine is concerning Himself and His kingdom; but still they believe nothing, and, if not aided [by the Lord], they recede. Therefore, to them, doctrine is only for the sake of domination, and not for the sake of the felicity of eternal life. The same worship themselves and not the Lord; and, so far as the Lord does not favor and approve them, and cause that they, instead of Himself, may rule in the world, so far do they recede.

Those are Chaldaea, which is the great whore, who have imbued sound principles of religion not on account of the salvation of the soul, but solely for the object that they may be promoted to riches and wealth, and are not affected by truths for any other end. Such was Rudberg, who appropriated the doctrine which he drew from the Word, supposing that thus he should be promoted to honors, and by means of honors to opulence, while yet he had imbued in the world principles totally different [from those doctrines]. He and the former one (Swab) desired with all ardency to commit adultery, and also did commit adultery, and employed all craftiness in order to entice. They also are Chaldaeans who have no religion, and speak into another's ear whatever pleases, in order to win the favor of princes and magnates. Such was Kalsenius. He indeed had known the doctrinals of his Church, but merely in a scientific manner, nor had he imbued and infixed them in himself, and he was given up to pleasures and also to strifes. All these believe, in themselves, nothing at all; neither that there is a God, nor a life after death, nor that a man's soul is different from that of the brutes, not that the Word is anything. They who have imbued principles in youth, and have taught them, suppose themselves to believe; but yet they do not believe, as also it was granted me to perceive from their sphere - certain ones, also, confessed it. Such is the Christian world at this day, nearly everywhere.

 4844-1 CONCERNING THE DIVINE HUMAN OF THE LORD, THAT IN HEAVEN IT IS EVERYWHERE ACKNOWLEDGED. Every man whatever, who has not destroyed his rational mind and no longer receives therein the heavenly influx, and, so, [every man] who does not acknowledge nature as God, has the idea of a human concerning the Divine. This was attested, through much experience, by those in the other life. This Divine Human is nowhere else than in the Lord. Let who pleases think where else the Divine Human could be. The Lord also plainly teaches that He who sees Him sees the Father, and that He is in the Father and the Father in Him and that the Father and He are one. The learned do not know what the soul is; whether it is anything, or whether only a vital [spark], or whether it is the cogitative [function] in a sort of trial [condition]; whether it is there in the body, or elsewhere; when, yet, the soul is the man himself, and wholly in a human form, and the body is adjoined thereto (everywhere according to its functions in a gross world. Hence are the vagaries of the learned. The simple, on the other hand, know that their soul is in the body; consequently, they have no doubts about a life after death).

Another thing is, that the thoughts and wisdom of the angels are according to the form of heaven, and their affections according to the changes of state there; for, were not the form of heaven perfect, no one could think, still less be wise, because every thought has extension into the societies of another heaven, [these societies] being arranged according to the form of heaven. The form of heaven, in general, relates to man; for it corresponds to each thing with man, as has been shown; [to wit], ((that, first, all things of the whole body, from the highest to the lowest and from the inmost to the outmost, are organic forms, completely [adapted] for the reception of the life of faith from love; and so much as there is of Divine love in man from God, so far are his organs receptions of life, consequently, so far are they living. This is most perfectly the case in the Lord, inasmuch as the Divine Love Itself which was the Esse of His life, formed the body after its likeness, thus to its reception, even to such a degree as that all the [organs] should be forms of Divine Love; and, since the body was made Divine they are the Divine Love. Nothing there is closed, as infinites; but all things are formed according to the idea of an infinite heaven. [It was also shown] that, in the generating of men, there is a likeness of the father, from the conception from the father, thus from the soul, which is the esse of life; this [esse] imparts its own to the body, and makes it a likeness of itself; for the body is the existere of life from the esse of life. Second, that men are not aware that the whole body is the form of its love - which is known in the heavens. Nor do they know how the Lord, although a man and not a spirit, entered through closed doors. Third, that there is not one God when there are three persons. Fourth, that men say that He is omnipresent, even as to the human, as in the Holy Supper. Fifth, they believe that they shall rise as to the body; for they know nothing as to what quality those in the other life are, to wit, in a body and in all things of the body. They do not know what the soul is, and what the body!)) That the Divine is Human in heaven, is a fundamental of wisdom, because of thought; for [that] idea is the primitive one of the universal heaven. Wherefore he who is not in it cannot be in angelic wisdom. Hence, also, it is evident, that the Lord as to the Divine Human is the all of heaven and the all of the wisdom of the angels there.

It shall be added, in the third place, that the Divine in heaven must have been the Divine Human, before the Coming of the Lord - as is clear from correspondences; wherefore, everything proceeding from the Divine was then in the Human form, so that that form must have been the existere of Infinite Love from the esse of love; and, because it was of love, and the Divine is the Infinite of power, or omnipotence, therefore it also follows, necessarily, that, at length, it so came to pass that it [the Divine] put on the human, actually. These things are written by influx out of heaven, from the wisdom of the angels there.

By means of the Divine Human of the Lord order was restored even to the ultimate of life, which is the sensual; for successive Divine order perished in ultimates, thus the Divine in the ultimate: this has been restored by the Lord, so that thus the Divine could reach even to that. When I spoke with the angels, I perceived, from their inflowing idea, that there never could have been a Divine creating all things, unless it were a one - not divided into three equal essences, but into three successive essences, which are the Father, Son, and Holy Spirit, and these in one Person. It was also perceived that the Divine Itself, which is the first essence, must have been Man in endeavor, or in course of becoming - fieri - whence it was as it were man, thus man reflexively; and that the second essence is Man born, and essentially from the first; and the third essence in successive order, is Man proceeding, which is the whole heaven; and, if it is named, it may be called the Holy Spirit, since it is from the Lord there, and in the Church thence. It may also be confirmed from the fact that the body is the existere of life from the soul, which is the esse of life - as is done among spirits. It may be confirmed from the creed of Athanasius. Those from the Christian world who, from principles taken up and confirmed in the world, deny the Lord, have scarcely any life; they are completely silly. There were two, who were afterwards conjoined, that had been of such a character; they were completely silly. They were Poll. . . 's 4847-1 daughter and a male friend, whose condition was wretched. It is otherwise with those who do not confirm [such principles].

 4832a-1 I afterwards heard from thence, that some are sent to them by the Lord, who teach concerning Him; also, that they do not now admit strangers from this earth - who disturb them, particularly with [the notion of] three persons in the Divinity, whereas they know that God is one, therefore the Divine is also one, and not a concord of three - unless they are willing to think of Him as of an angel in whom is the inmost of life, which is called the soul, and his visible presentation which is in the human form, and the proceeding life which is around him from his love; for every angel is perceived, at a distance, such as he is in respect to love; but the Divine which proceeds from the Lord, inasmuch as it is from the very Esse of all life, fills the universal heaven and constitutes it.

 4848-1 CONCERNING MAGICAL [WRITTEN] CHARACTERS. It was told, and almost exhibited to me, how it was with magical written-characters, to wit, that they [i. e. the magicians] wrote lines with varying direction, curvature and bend, and that, according to the direction, they, by means of those characters, cheated the eyes, and at the same time the thought, concerning the thing to be accomplished; and that they then disposed themselves according to some form of an interior heaven, or of the world of spirits, and so induced various persuasions, by influxes according to those forms: for all thought of man, spirit and angel takes place according to the form of heaven, which is incomprehensible, being known to the Lord alone. Magicians have learned something concerning that form, by much experience, especially the Ancients, the Babylonians and some in Egypt; and they, similarly, induced upon the minds of others whatsoever they wished.

The ancient auguries and auspices also were thence; likewise divinations from the heavens, and many other things. But they are not able to penetrate farther than to the lowest form, which belongs to the world of spirits, and this scarcely to a ten-thousandth part. As respects the form of heaven, they cannot at all comprehend it. Such magicians are, as yet, kept in caves on the right.

CONCERNING TURNING TO THE LORD, AND CONCERNING TURNING FROM THE LORD. HEAVEN. They who are in heaven, or who are led by the Lord, are, in the other life, continually turned to Him as the Sun, which is directly before the right eye; and then all things are led to good. To be turned to Him in this manner is a sign of being led by Him and of being continually in His presence; and then they are removed from evils, lest these adhere. But all those who turn themselves from Him, so that they turn the face backward, rush into hell to the devils, and commit wickednesses; neither can they be turned away from them of themselves, but they then persist continually in enormities; for to be turned from the Lord is a sign of turning away from good and turning to evil.

Footnotes

4825-1 Dr. Kahl suggests (Narratiunculoe, P. 17), that this may be intended for De la Gardie, and that a certain Magnus de la Gardie may be meant.

4830-1 Or Valerius (see Dr. Tafel's Documents, p. 676).

4832-1 At this place there occurs, in the original MS., the marginal note, "See what is said concerning the Lord, below, where the paper is folded" directing attention, no doubt, to the numbers mentioned in the heading to the present article, viz., 4844-4847.

4832-2 After no. 5248 there is a diagram of these huts.

4832-3 The Latin Edition, here, incorporates in the text the following parenthesis: "(Let those things be added which are written, from heaven, below - a few pages on - concerning the Divine Human of the Lord [No. 4844].)" These things, therefore, now follow.

4844-1 We have inserted this article in this place, in compliance with an instruction given in a parenthesis, which, in the Latin Edition, is included in the heading hereof. The instruction is: "(Let this be inserted where [I have spoken] of the inhabitants of another earth, in the last place.)"

4847-1 The Latin editor could make nothing of the MS., in this place, and has inserted a lithographed facsimile of the undecipherable words, in Part VII., Supplement No. 6. In this state of affairs, I asked the kind assistance of Rev. Dr. R. L. Tafel, compiler and editor of the Documents, and here append his remarks. "As far as I can make it out, the facsimile reads: Poll. Dotter och en amicum - 'Poll. . . 's daughter, and a male friend.'" There are, however, Dr. Tafel points out, two objections to the most natural conclusion as to the name of which "Poll" is an abbreviation - Polhem. In the first place, "Polhem's daughter (Emerentia) did not die until 1760; while No. 4572 of the Experiences was written 6th Aug. 1752, and No. 5336, 6th Jan. 1757." The inference is, therefore that the present No. was written somewhere between those dates, and consequently, while Polhem's daughter was yet alive. "Again, ordinarily, Swedenborg does not abbreviate Polhem 'Poll' but 'Pol.' Still," Dr. Tafel continues, "I am not acquainted with any other name amongst Swedenborg's friends and acquaintances, which might be abbreviated 'Poll.'" The identity of the person alluded to in the text must, therefore, remain doubtful. Hence, I have incorporated in the text the translation of the facsimile with which Dr. Tafel has furnished me, leaving, however, Swedenborg's abbreviation of the name. J. F. Buss.

4832a-1 This passage was inserted at this point by direction of Swedenborg. See footnote to 4832.

4848-1 Numbers 4844-4847 are placed after number 4832, as directed by Swedenborg.