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

Spiritual Diary

ITCHING AND RUBBING OF THE ANUS. In the night, the anus commenced to itch, and I rubbed it even till it became painful; and, when I did this frequently, certain [spirits] were observed below, under it; and I perceived that [the itching came] from their proximity, and that it was on account of the fact, that, in the world, they believed themselves to have been rational, and yet they were not rational - that, forsooth, they not only believed it, but were proud of it, and [supposed] they were wiser than others; and yet nothing could be less true. Such pride produces itching of the anus, and [occasions] the rubbing. They were Wolf, Ericus Benzelius, and Lars Benzelstierna and Gustav Benzelstierna. When they observed that there was this thought concerning them, they then began to devise something by which they might show that they are rational; but it was a profanation of the Lord, which was done with cunning and malice; but they were told, and shown, that malice is by no means intelligence, but that it is insanity, thus altogether contrary to intelligence, therefore, that by that they show themselves irrational.

CONCERNING THE SENSUAL AND ITS THOUGHT. I was held in such a thought as they are in who are in the sensual; and it was a thought so gross and also deformed that it cannot be described. It had nothing at all determinate or consecutive. It was then shown that many at this day are of such a character, and that they are not able to think above the sensual, thus to be withdrawn from the sensual, but that they think in the sensual when they speak and write, and also when they hear and see: also some persons besides these, when they speak with themselves, as solitaries do; and that, when sensuals are quiescent, they do not think at all, but are in a gross and deformed idea, as if bereft of the whole matter, when, yet, they might then be able to be, and to think, in the light of heaven.

CONCERNING GOOD DOGS. In my sleep, there was with me a dog, which I seemed to lead by a cord; he was lively and energetic, and sometimes drank largely. Having waked, I was instructed that such dogs are appetites of speaking and teaching such things as pertain to doctrine. In a word, that when the appetites are good, the dogs are good, and when evil, the dogs are evil.

[CONCERNING BOLL 4853a-1] ((((((In sleep, I came to a temple where he was preaching, and approached the pulpit. He became sensible of the fact that I was present; wherefore he could not preach, as also he said. He said the reason was, that))))))

CONCERNING THE HELL OF THE PROFANE. The hell of the profane is diametrically under man, under his conjugial [parts], deep down there according to the degree and quality of the profanation. There are very many there, at this day; for into that hell come those who have believed the things of heaven and of the Church, and afterwards in themselves denied them; also, those who attend on sacred things in compliance with fashion, and believe, and yet live ill; but not those who have lived ill and have not believed. There, as they said, are squalid sights, marshes, sterile grounds here and there, rocky places with caverns, and, besides these, regions overrun with forests. There are also places where are serpents of various kinds, besides other haunts of wild beasts. They cannot force their way out; for if they make the effort, as they desire, they fall into pains and tortures; wherefore they remove themselves afar off according to the sense of unpleasantness, and there they remain.

Those who have attended on holy things, and also acknowledged them in an external manner, that is, have not doubted concerning them, and yet have not lived a Christian life, but have lived in hatred and the like - when they come to man, they produce pain in the head, even in the very bones, and pain of the shoulder, or arm. Certain ones, who were of such a nature, and who also acknowledged the Lord, were with me. They penetrated even to the bones of the head and caused pain there, besides which the arm became so feeble in the elbow that it could scarcely be bent. Of such a character are they who are in a life of piety, and not at the same time in a life of charity. In such a life are very many who are considered Christians.

ABOMINABLE ADULTERIES. First. They who hold in hatred every neighbor, without distinction, nor have any friend, save themselves and their own children and grandchildren, thus save their own people - these commit adultery with a mother and with a father. Such have been (Johns Hesselius and my last stepmother).

Second. They who hold in hatred, and persecute from innate hatred, all except friends, and who do injustice for the sake of a friend, and do not respect justice and equity except for friendship's sake - these commit adultery with a sister (Lars Benzelstierna).

Third. They who wish to kill all, and are bloodthirsty, nor are ever touched with any compassion, and are proud in the highest degree - these copulate with swine; others with other brutes (Charles XII).

CONCERNING THOSE WHO PERVERT JUSTICE FOR THE SAKE OF FRIENDSHIP AND PROFIT. There were some who have not regarded justice, but have perverted it for the sake of profit and friendship, and this knowingly. These, in the other life, suffer grievous things, because justice and right are from heaven, and to do these injustice is to bend them to hell. Reason is taken away from those [who have so acted], and they are put among the insane. There are three [of this character] who were known to me in the world (Vollerus, 4858-1 Lars Benzelstierna, Lilliestie 4858-2). The last mentioned was sitting like one destitute of reason; he was scarcely able to think.

CONCERNING PRIAPI AND SATYRS. Those who, in the world, have thought continually about adulteries, and insinuated themselves under the guise of friendship and sincerity, and still, in intent, have meditated adultery, and at the same time have been, as to their character, genii, do similar things in the other life; they speak in an ingenuous manner, yet continually meditate adultery, and hence are in a perpetual effort to commit it; and, as often as opportunity offers - the husband, for example, being absent and the wife agreeable - they do commit it. When such persons are beheld by the angels, they appear as Satyrs, of whom the ancients say that they wander in darksome woods and look out for women. Such persons also appeared at the back, under the occiput, and spoke in an ingenuous manner; but it was said, that still they pollute all ingenuous utterance, because their intention, or end, is unclean and abominable. The end is the general of the thought; and whatever is then thought and said, is polluted thereby - as was also said and shown.

CONCERNING GENII AND THEIR HELL. I was let down, with certain spirits, into a certain hell of genii which is at the back; but it was then granted me to see but little; for it was dangerous for the sight to be opened, because, in this way, their operations - which are most hurtful because they are not into the very matter of the thought, but into the affections thereof - would at once inflow. This it was granted me to see. There were walls, as of a great building, but without roof and without windows. In place of windows are great openings. It was said, there, that they cannot dwell in houses that have roofs and windows, and that, in case they do, they experience tightness, as if they are being suffocated. The reason is, because windows signify those things which are of thought, and roofs its upward limit.

It was also said, that they dwell in marshes and in most filthy places; and that they do indeed see each other, but do not speak together. Those who become genii are such as in the world, spoke but little, but loved to think, and always ill of the neighbor, and exulted when injury was suggested to them - especially if they were able to carry it out clandestinely, and all the while lie concealed. In that life, they love the like conduct; but, then, the faculty of thinking is taken from them by degrees - the will, from which they are in the continual attempt to do evil, remaining similar to what it was in the world. They also do evil, if in no other way, from a certain kind of interior phantasy. This also, which is abominable to see, appears when the sight is opened that far.

Thought is taken away from them, for the reason that if it were left to them they would communicate with spirits, and thus confusion would arise; for if thought remained to them, then there could exist communication with those spirits who think more than they are affected with the desire of doing; and so they [the genii] would destroy the whole of their reason and completely annihilate it, and they would also have communication with men, and would excite their hereditary evils and quite destroy the whole process of regeneration. They would forthwith pervert the reason, thus all truths and the idea of every truth whatever, and inspire an affection of the false instead of one of truth.

Those in that hell are naked, since they have no spiritual light, which is intellectual light. A certain one appeared to me in obscure light, like a cloud in which was something naked. Another, however, appeared as if girded with a certain very slight under-garment. He was amongst those who have somewhat of an idea of thought. They correspond, by virtue of opposition, to the celestials. The light [lux] there, is very obscure. I saw the light [lumen] of a candle brought in thither, and the light [lux] from it was quite bright.

CONCERNING SPIRITUAL GENERATION, AS IT WERE, OF RACES AND FAMILIES: THUS CONCERNING HEAVEN WITH MAN. It was shown by the angels with me, how the generations, as it were, of [spiritual] races and families occurred, that one house was derived from another, and that they were distinct. This [was shown] with much fullness, and in a long succession, thus that the derivations were almost like those of [natural] children, grandchildren and relatives, following in unbroken series, and that all souls were distinct from each other. That exploration and examination of the derivation, as it were, of [spiritual] families, lasted for a quarter of an hour.

HEAVEN. CONCERNING THE SPEECH AND WRITINGS OF SPIRITS AND ANGELS. I was still further instructed, by experience, as to the nature of the speech of spirits and angels. It is articulate, and of words; but still it is, so to say, a perfectly natural language, for all affections of the mind, whatever they are, and all ideas of a thing, whatever they are, have their corresponding affections in the body, which cannot be described; for they affect the body and its various parts as all affections are wont to do. These affections with man, raise the breast, contract and dilate the lungs, cause freedom or difficulty of breathing, or also contract or dilate the belly, or affect the lower part, as also the face and eyes. Such corresponding affections are felt manifestly in the bodies of spirits and angels; and when they speak, they enunciate the words articulately, according to their sensation of those affections. Thus their speech and affections make one.

Spirits themselves are acquainted with this speech spontaneously; for, as was said, it is a perfectly natural one. The articulate words are composed, like those of human language, of those characters which are in the alphabet. Especially do they employ vowels of every kind, with much variety. An example was afforded me. Lasciviousness was excited in me; and this was felt, in a general way, in the part below the abdomen, which was perceived by the bystanders, who said rua raha, which signified the excitation of that part to lasciviousness. I afterwards looked at others with fixed gaze, and they were then affected by my look, which was felt by me in the part around the eyes: according to the agreement of that sensation, they pronounced ura raha, which is excitation of look. So in other cases. Hence it is clear of what nature, and from whence, is the speech of spirits with each other.

But the angels, who are in intelligence, and discern in one affection and one idea of a thing many and innumerable things in themselves and in others - these pronounce, also, according to the likeness of the affection, or of the concordant affection, so that in what they pronounce is included simultaneously all that they feel and think. This angelic speech is not perceived by spirits, save by a certain general characteristic noticeable in the sound. Hence it may be manifest, how elegant, beautiful, delightful and pleasant is the speech of angels; for the affections in them, which they express by speech, are heavenly, because from the Lord.

On the other hand, in hell speech is loathsome, unseemly and filthy, because the affections they feel in themselves are so.

Spirits can commit their speech to writings, wherein appear compositions in the ordinary style, and, also, just as are usual in printed publications. I have often seen such writings, and could read but not understand them, although a spirit with me said that he could understand all things there, because they are according to their speech.

In some languages in the world, are some such natural [i. e. spontaneously-formed] words also given; and the most ancient language was no other than such speech of spirits - a speech perfectly natural. Man's interior ideas themselves are also in that language, although man is ignorant thereof - which is apparent from the fact that man, after death, when amongst spirits, speaks that language without instruction.

Infernal speech is unintelligible to angels, because the affections there, from which is their speech, are opposite and most filthy. Not even one of their words can be uttered by angels; for the speech, as was said, perfectly accords with the interiors and with their movements, with affections and thoughts, or with ideas.

CONCERNING THE DRAGON AND HIS CREW. I was let down - but in sleep - to the lower regions, where are the worst of the devils; and I then seemed to lose my way, and at length arrived at the ruins of houses, where, at last, there was no exit. I wished to go to a city, but was led about, in this way, in a dream, by devils; and then three devils accosted me, and I spoke with them. I inquired the way to the city, and promised one of them money to show me the way to the city. But I then suddenly awoke, and was in a place where are the most malicious hells. Forth from their midst one came towards me, and then, in his sphere, I straight way commenced to doubt concerning the Divine; but, as yet, I was not more than half-awake.

When, at length, I was fully roused, it was related to me that the one in the midst was that very bad devil (Charles XII), and that he thus entices to himself, by malicious art, spirits who wander in sleep, 4873-1 and then brings them wholly into doubt and negation concerning the Divine and His guardianship, and that he coerces some so far that they abjure the Divine - but, in sleep.

It was related that he knows, from the circumjacent hells, that spirits are approaching, and what they are thinking of; and it was inquired how the hells could know that. They then answered that they look upwards to the stars and have a revelation thence; and likewise their sight is thence opened round about, and they also have encouragement, from thence, to destroy those [who approach] in whatever way they can.

It was further inquired what persons were above, who could reveal such things to those devils; and it was found that it was a number of persons, who, in the world, were in a persuasive faith concerning the Word and concerning the doctrine of their church, but still lived ill, and that many of them were learned [from] scientifics, and that they especially had the faith that GOD the Father governs all things, and that He only has mercy on them for the sake of the Son - they believe, namely, according to the doctrine of the church; consequently, as respects the divinity of the Son, although they do not deny it with the mouth, yet they do in the heart.

For they make out the Lord to be only a man, who can save nobody. It is allowed that they are saved by the Father through Him, wherefore, in prayers and preachings, they supplicate the Father that He will have mercy for the sake of the Son; and so they pass by the Lord, and speak with the Father, when yet they know that no one can come to the Father but by the Lord; that the Lord is the Way and the Mediator; and that the Father hears no one save mediately through the Lord, as also He Himself says; also, that without the Lord there is no salvation. They know that the Lord has all power in the heavens and in earth, and that the Father is in Him and one with Him; but they explain these things in a different way.

Of such a character are those who believe in this manner, and are in a persuasive faith, and yet live ill, and also teach and believe that the deeds, consequently the life, effect nothing, but that they are in Christian liberty, and there is no damnation of the law, because the Lord had fulfilled the law and taken away that damnation. These are the ones who are dragons.

For they who are understood by dragons in the Apocalypse are not devils who are in hell - for these cannot go forth from their hells - but they are those who are from the church, and in such a faith, and all the while in an evil life. Of such a character are those [dragons].

They [i. e. these evil spirits] also appear above the head as it were in heaven; for they are elevated by their faith and the truths of the Word; for they who are in these are in company with good spirits and are thus elevated to heaven but to the ultimate heaven; and they stay there.

They are above the left side of the head, at a considerable distance; and they extend from a certain mountain there, where, on the summit, sits an aged man with a long beard, whom certain ones believe to be God the Father. They [i. e. the dragon-spirits] are around this mountain, and appear to themselves to dwell among rocky places, and to be secure there. When they do not wish to appear, they then repair to the back of the mountain. They spread themselves out thence towards the right, forwards, but [by] a descending way.

There are those who plot against all who do not believe as they do, also against those who are there, as for example, upright spirits; and they persecute them with all imaginable guile and malice, believing that it is lawful to persecute these with impunity, and to do evil to all who do not believe just as they do. Probity of life they make of no account. These also are they who make one with the hells, and inflow into the hells, and reveal to them what they see below, and open their sight, as was said above [Nos. 4874, 4875], and who thus destroy.

They who are about the lowest parts of the mountain, appeared like a great dragon which stretched himself thence right on towards the lower regions. His tail is there, and he stretches himself to the right, by the descending way. The form of a great dragon was perceived.

(((((That mountain seems to be the one which is called the "mount of assembly, in the sides of the north" (Isaiah 14:13). Lucifer is self-love, which makes itself God the Father, on the mountain; wherefore it is said, that he says in his heart, I shall become like the Most High (ibid. verse 14). Lucifer is Babel.)))))

CONTINUATION. There was a certain one who wished that he might be the devil himself and that all in hell might be his crew, and who therefore declared war against the Lord. All who were in the hells around flocked together to them and worshipped him, and spurred him on to the commission of all kinds of evils, so that after several years he would become a concentrated hell. It was also shown plainly that he had nothing of the human quality remaining, and that, in the world, he had been inwardly the haughtiest of all men (Charles XII) and had thence derived his wish to have dominion over the universe: hence was manifested the cause of his hatred against the Lord, and against all who were in his favor, and, in general, who worshipped God. He vowed this hatred in his heart, as soon as he heard of such a thing. He also put on a hypocritical and profane hell, constantly studying thereby to draw to himself spirits who were in truths from some good; for these are in the ultimates of heaven, and are affected with external good, and also, with hypocritical and profane good. This happens through their being ignorant of its quality, because they are in externals. So long as this could occur, so long could he be in their vicinity without being driven away. That he was not expelled for so long a time was for many reasons.

From this it appeared what ones were in falses from the evils of the love of self and of the world, and also in truths from them - for these defended him. Some such societies constituted his head, some his arms, and some his other members. Wherefore, so far as they were removed, so far were the parts of his body changed. Hence they were identified, and also from influx and agreement; also, from the affection of love for such things as he perpetrated.

It was then also shown that there were, in the first entrance to heaven, some who were so thoroughly worldly that they sought after nothing else but offices, for the sake of honor. Several thousands of them were together, and wished to institute a similar government as on earth - everyone with the aim of being super-eminent over others and not from an end of doing good. Hence were begun, as in the world, enmities, craftiness, hypocrisies and the like; and, at length, the enmities were so great that they wished to fight each other. These, when they perceived that devil there, believed that he was able to grant them such offices and to distribute honors; wherefore, they attached and betook themselves to him, from that threshold of heaven, in crowds. This then appeared like what is said in the Apocalypse about the dragon, that his tail should draw down from heaven a third part of the stars.

The reason that they were raised up into that threshold of heaven, was because they have attended on the holy things of the church, out of custom, from infancy, and have also acknowledged them in thought and with the mouth; but still have accounted the life as of no moment, and have loved honors and profit for the sake of honors and profit, or on account of evil ends. They judged out of respect to gains, enmities, favor, grudges, and not from justice: so it was in their whole life: therefore they were elevated to the threshold of that heaven through the truths of faith which they professed in that manner, although not in the life; but when, being endowed with liberty, they were let into those things which pertained to their life, it was then discovered of what quality they were in heart. Hence it is that they separated themselves from God and adjoined themselves to that devil, whom they made their king, being willing also to acknowledge him as their God; and it was said that this would happen after some time, and further, that it could happen, because in times past men were acknowledged as gods. Those who favored him were especially those who were learned, and had, more than others, defended the truths of faith, both with the mouth and by preaching and writings, and condemned to hell all who thought contrary thereto; and, nevertheless, they had lived a life altogether worldly, - in enmity, in envy, in hatred, in revenge, in cunning and deceit, in hypocrisy - still, however, taking care that this should not come out before the world; and if it did come out, they made it appear lawful, by various arguments, as, for example, that such things do not condemn, but only the falses of faith. This according to the doctrine of such in general, to wit, that works do not condemn, consequently, not the life; when yet the fact really is, that the life remains, and so much and such a sort of faith as is conformable to the life; for the life of the body forms around it, after death, truths or falses, according to its good or evil, just as the soul forms a body about itself.

There were also very many who are to be styled fornicators and adulterers, who have said that they acknowledge true doctrine, and yet only acknowledged it with the mouth, not with the heart. There were others, who, in the world, have been zealous about holy things, reading the Word, and teaching it, and yet not on account of life's sake, but solely on account of doctrine, saying that doctrinal faith saves, not life. These appeared to commit whoredom and adultery, at the back. But there exist whoredoms and adulteries of various kinds. Adulteries also happen through those - and they commit it - who confirming the falses of evil, thus from unfairly applying the Word: filthy adulteries by those who apply the Word to execrable purposes, thus profaning or defiling it.

CONCERNING SPIDERS There was seen a spider, descending out of heaven by means of a spider's thread. It was of the form of a spider, and descended quite like one, so that it could not be distinguished. It first seemed a small one, which could let itself down, and also raise itself up, by means of the thread. It was borne to the right, and also, when there, wished to wind itself back toward heaven, but could not, because it was thus discovered who and what it was. Some said that it seemed to them like a man. It was said by the angels that it was from the third heaven, and that they [who presented this appearance] were such as have been, for a long period, poisoners or assassins, and practiced such things with cunning and deceit, but have afterwards seemed to repent, by thinking of heaven, and also by believing, and practicing piety in externals. When they are in this latter state they are raised up into heaven, but yet they are there discovered as to their inward quality - from the interiors are more and more opened up; and so they cast themselves down from thence, and appear like spiders.

After this were also seen spiders of a larger and uglier form, which had come down out of the middle heaven; and there were very many of them. These, at that time, were not so diabolical as that first one; for the most wicked make themselves out angels of light beyond others, thus more beautiful than the rest. The venom which they have in themselves, they know how to conceal by means of the external respiration, holding back the internal lest it should be perceived; for as soon as that interior [respiration] is perceived they are detected, inasmuch as the respiration of all in one society is similar.

CONTINUATION CONCERNING THE FIRST AND SECOND RESURRECTION ABOUT WHICH WE READ IN THE APOCALYPSE. Very many seemed to descend out of heaven, and to repair to that devil, as was just above said. These are they who are of the second resurrection [?death 4891-1], who cannot stay in heaven for the reason which was assigned in that place, because they desire offices, not from the love of doing good to others, but on account of the honor - partly that they may seem more eminent than others, partly that they may acquire wealth. They were elevated into heaven by the way by which others are elevated. That elevation has been often observed, both on the left and right side, and before the face, and also at the back, both visibly and invisibly, but always perceptibly. They are elevated for the reason that they may constitute an equilibrium against those in the hells who wish to destroy those who come into the other life; for when they are there [i. e. in heaven] they can then be held in some good. But still they cannot be retained in it; wherefore, they are let down in order that they may wander about, and divest themselves of those loves as far as possible.

For several days I saw and heard how the heavens were purified. Those were cast down from thence who were in corporeal and worldly loves, and so were not willing, and thus not able, to receive heavenly loves. This was carried on all around me. Some of them were cast down; some were driven away; some descended of their own accord. They were separated from others by that devil, who was then Charles XII, who was in the greatest self-love, pouring around his diabolic sphere; and according as this was received, so were they recognized and separated. Very many received him, but still they were separated. There was a prodigious multitude, and from many heavens, amounting to even tens of thousands. But some of them were relegated to the hells; some were put into such a state that they might be able to become better; some that they might be elsewhere, and not disturb angelic minds. The devil was conducted around, and thus drew to himself his own crew.

The greatest part of them were such, as, when they were in the heavens, had said, What is the truth that we ought to think? What is faith? Is it not enough to speak and think without these? In a word, they considered such things as of no value, and, consequently, they could not be improved and reformed; at last, also, they entice others to similar thinking and speaking. They are such as correspond to the worms which consume the leaves of trees in the time of spring and summer, by which means the rudiment of the fruit perishes. They also seemed to be let down as by threads, according as those worms are wont [to hang down] from trees. There was a vast crowd of such. They add that they know what it is to speak and do as they please, because they feel it; but what it is to believe and thence to think good, they do not know, nor do they hold that it could be of any consequence. They derive this from their life in the world, in that, on account of the world, they wished not to think anything about heaven, because, as they said, they do not know what it is, thus what is interior in thought and will. Wherefore, when they converse together, they speak with all boldness against the neighbor, and against God, supposing it does not matter. With certain ones who were let down thence, there spoke others; and I heard them saying that they are not aware of having been in the heavens; and that, where they had been, they saw some verdant and grassy spots and shrubs, but not gardens and paradises, nor highly ornate palaces; still less did they see the angels there have or do any otherwise than elsewhere: but the reason was told them, [namely,] that, since they are in worldly and corporeal things, they are by no means able to see such things as are with the angels these are altogether hidden form their eyes. The reason is because their interiors do not correspond. Thus it is in the spiritual world, or heaven: they see with their eyes those things which conform to, and agree with, the internal sight, and the affection of truth and good. On this account, also, such things were hidden from the ones here mentioned, and, inasmuch as they do not receive the Divine influx of good and truth, therefore neither are they able to know the pleasantness, happiness and felicity of interiors enjoyed by those angels. They do not comprehend that this is so; neither, therefore, that there is aught heavenly in the objects, as is the case with those things which are seen by the angels; still less, do they place any happiness in wisdom. This is the reason that they spoke thus.

CONCERNING THE HEAVENS AND A DESCRIPTION THEREOF. My sight was opened, and I was brought to see the heavens; and this occurred through elevation from the state in which I was. When I was elevated, it was granted me to see the sun at the right hand, where, in a great and wide tract of land, appeared mountains, one close beside another; and it was said, that in those mountains are paradises, gardens and cultivated places of various kinds. In other places are great cities, thus a multitude of men. There also appeared, here and there in that place, higher and higher mountains, which were still better cultivated, and where were magnificent palaces. So it was throughout that whole tract, to the right; for such mountains signify the goods of love. Those there are in a purer and more luminous Divine sphere.

On the right side, there appeared a dense and dark forest, concerning which it was said that those are sent thither who are in falses. I was brought thither also - which they who saw marveled at. I was conveyed somewhat through that forest; and then came in view quite lofty rocks, which extended (not in height, but in length) to such a distance that they passed away from the sight. Those were said to dwell there who are in truths, but not yet, by this means, in good. On the left side, there appeared precipices, and beneath were shady places, as it were woody, where wandered an infernal crew, a part of whom desired by various efforts to struggle up the precipices. Those who struggle forth are driven back, because they are evil. It was said that those rocks do not increase, but diminish, and become lower, until at last they become a level surface - and when it becomes level, then it is well.

I was afterwards brought back, through a great descent and, in fact, into a valley where I had been previously. From these are visible, here and there, some who are on the mountains, as if they were in a height to which there is no slope - when yet there are slopes on every side, by which it may be ascended.

As respects the hells, these are beneath, and here there are forests, there marshes, there ruins, there pits, as of wells, into which they descend: below are various filthy places, like dens of wild beasts of various kinds, along with privies: there, likewise, are such places as robbers frequent; also filthy ponds and fetid waters, and the lower you go the more fetid and bad [things become].

Wherever there are slopes to the mountains, there are those who keep guard, lest anyone ascend without leave; and this in many places: they ascertain of what quality people are.

Beside the entrances into the heavens, there appears an ascent by those slopes to hills, or into the mountains. Those who ascend in any other manner - as also occurs, by means of phantasies - are cast down thence; for the haughty elevate themselves by phantasies, but this occurs without progression wherefore, when from phantasy they are in lofty places, yet are they then in the lowest places they are cast down from thence in a moment. Those who come up, by deceits, as they do who make themselves angels of light, are also cast down when recognized; and, in fact, the more precipitately the farther [they have ascended]. A certain one (Foller 4899-1) ascended in such a way to lofty places, and was recognized. He was deprived of connection with his companions, and lay like one dead. Those who are in those higher places can see the lower regions, no matter from whence [they look]; and only through them are lower things ruled by the Lord.

CONCERNING TOTAL DEVASTATION (CHARLES XII). He who has to be vastated, that is, deprived of goods and truths and so sent into hell, is vastated successively from the head to the feet, which, for the reason that all things belonging to him are obsessed by evils, takes many years. This befell Charles XII, who was at length vastated even to the soles of the feet, and to his fingers. At last all things of the muscular envelope of the body were wasted, as it were, by callosities. Meanwhile, he was led round about and kept in the delights of his evil, which was that of governing; and, at length, he was conducted to the left, where there is a forest and therein a darksome cave like a pit; and then he was somewhat underneath there, and was let down a little. He was thus deprived of intellect, and so left. He was then destitute of all power of doing such things as before. Thus, also, were his powers successively taken away - as, too, was shown by the stretching out of the right hand, which then disappeared. Thus, through a much longer time, does regeneration also take place successively, to wit, from head to foot.

Footnotes

4853a-1 Or, perhaps, more correctly, Ball - See Kahl's Narratiunculoe, p. 13.

4858-1 There is probability in Dr. Kahl's suggestion that this is a slip of the pen for Wallerius (or Valerius) - see Narratiunculoe, p. 35 - which name occurs in No. 4830. Admitting this conjecture, however, this cannot very well be the person (Harald Wallerius) there mentioned, as he was a professor of mathematics. It is, in all probability, Goran Valerins (a son of the former one), who, as assessor in the Royal College of Mines from the year 1730, must have exercised judicial options, and thus comes within the scope of the present article. For the particulars mentioned in this note, see Dr. Tafel's Documents, pp. 711, 676.

4858-2 Dr. Kahl suggests that Anders Lilljestierna may be the person intended. - See Narratiunculoe, p. 24.

4873-1 The phenomenon of Somnambulism is plainly, therefore, not confined to this life.

4891-1 A consideration of AR 851, 853, strongly suggests that Swedenborg here intended the "first resurrection and second death." Possibly, also, a sight of his, MS. of the present passage might confirm this idea. -ED.

4899-1 Dr. Kahl thinks this should probably be "Folcher." Johann Folcher was a Professor of Theology, born 1665 and died 1729. -See Narratiunculoe, p. 19.