they are absent. There were two small snow-white vessels which were used about - ;* and I several times perceived that certain spirits wished me to use the one, while others prompted me to use the other. Thus a certain kind of strife was perceived on the part of those above, and (it was perceived also) that those were of an infantile quality who preferred that which was handsomer and neater. By the spirits that were above I was imp led to reject the latter, and while I was held in that idea, the infantile spirits were indignant, and inclined to withdraw, but in order to their being retained it was suggested by still other spirits that I should break the other vessel. When I was held in this idea, then those spirits began to fear and to grieve, coming to me and beseeching that I would not do it. It was perceived that thus they would perhaps withdraw, and also, from their fear and grief, it was perceived that their ideas were terminated in this object, and that they could not be present, if this were taken away. Hence it appears how the ideas of spirits are terminated in material things, and it was perceived, by a certain mode of representation, that such a vessel is a kind of foot to them, which they think they lose whenever the vessel is taken away; and so in other things. 1748, 28 Oct. There are spirits also who have my books for an ultimate of order, which are four, and in which I am writing this (journal). Some (prefer) one book, some another.

That the diffused Idea of Spirits presents an Idea as if there were no Society. 3754. When such spirits are present and operate as have no idea of spirits and spiritual things-like those above mentioned, who ascribe everything to their own prudence, and despise the Word and worship, saying that they are merely bonds of conscience for the vulgar-then, although they speak, it appears so diffused as to resemble an atmospheric emptiness (inane). (There appears to be) no society, still less any order, for all such things as distinguish and determine vanish, as it were, in consequence of their idea, which is of the same quality. I then spake with them concerning this, (saying) that although it appeared thus, yet still the utmost order was maintained by the Lord, and that it was like the case of the starry heaven, which appears to the view of man as if void of order, when yet notwithstanding this appearance, everything was in the most exact order. That no one could speak except in society, often appeared on former occasions (very) similar. 1748, 28 Oct.

That there are contrary Subjects through which Good is yet insinuated by the Lord.

3755. There was a certain subject within me for nearly the whole night, by means of which I experienced a sensation of the highest pleasure and happiness, continued through the night, although the evil spirits incessantly strove to rob me of that extreme delight. Afterwards the spirit that was within me towards the lower parts (of my person) went away and said, that he had infused the pleasant sensation. I also perceived that the external pleasure receded. But he yet said that he was contrary, and would have prevented the agreeable feeling. It thence appeared that the Lord makes use of opposed subjects, and also of evil ones, through which to insinuate delight, for the reason, as was said to me, that such an one has not the perception of delight, which if he had, he would then

* We leave a blank for the original word "the," as to the purport of which we are ignorant, it being unknown to the Latin tongue.—Tr.

appropriate it to himself, and thus take it away. From which it appears that evil spirits are also employed to confirm delights and to appropriate them to man. 1748, 28 Oct.

That evil Spirits ow neither what is True nor what is Evil.

3756. I spake with evil spirits to the effect that they know neither what is evil nor what is true, and it was manifestly shown to them that whatever is true, and good, this they call false and evil, for thus they feel it and perceive it to be; wherefore they are unable to know and perceive the true and the good except as false and evil. As to what pertains to evil, they neither know it nor perceive it because they take the false for the true, and the evil for the good, because they agree with their nature; hence they know nothing, neither the true nor the good, nor the false, nor the evil. To this they could not reply, but still adhered to their phantasies; wherefore it was given to say, when it was declared to them that they could do nothing, that they would immediately say that this was false, and would be perceived by them as evil. So [:now:] if it should be said to them that they could do all things, they would think that this was true, and would perceive it as good or pleasant. They now hear and are silent. The conclusion therefore is that they know and perceive nothing. 1748, 28 Oct. Hence it appears that they have not life, for life consists in the understanding of what is true and the willing of what is good.

3757. As to what pertains to the life of the body, concerning which I afterwards spake with spirits, (remarking) for instance that some were acquainted with the streets of cities, some know how to cleanse its filth, others how to make shoes, they then said that such persons still lived, but it was given to reply, that this is the life of brutes, for they know all these things and many more pertaining to their bodies than man does, and if they were so framed as to have had need of shoes, they would have made them much better than man makes his, as is evident from the nests of birds, which they construct with so much ingenuity; but inasmuch as they have no need of these things, they have no skill in them; wherefore the life of the brutes is such as it is, because they are corporeal. If they had had need of garments, they could have made them much more expertly than man, as appears from their being clad in more beautiful raiment than he is. It is hence given to conclude that such things as pertain to the body are the things which are common to the beasts.

3758. As to what pertains to a life truly human, it is not such a life as is common to the beasts, for the beasts, in those things of which they have need, have the faculty of providing them with much more skill than man; but a life truly human is one which has respect to eternal life, and hence to the soul, for a man lives in reference to eternal life, and from those things it is that he is a man, which life consists in understanding truth and willing good, and which with evil spirits is nothing, yea, is dead, as was said. It also appears from those who come into the other life, and who have had very little of spiritual life, as they are like sticks of wood, having scarcely the least of life; yet it is (sometimes) excited with them. 1748, 28 Oct.