1182# 启18:21.“有一位强壮的天使举起一块石头，好像大磨石，扔在海里”表示来自圣言的对他们教义的确认与他们一起被扔进地狱。这从“强壮的天使”、“磨石”和“扔进海里”的含义清楚可知：“强壮的天使”是指在其能力中的神性真理（对此，参看AE130,200,302,593,800节）；“磨石”是指来自圣言的对真理的确认，也指来自圣言的对虚假的确认（对此，我们稍后会提到）；“扔进海里”是指与他们一起下地狱；“海”表示地狱（可参看AE537a,538节）。“磨石”表示两种意义上的来自圣言的确认，因为“小麦”表示良善，“细面”表示它的真理；因此，将小麦磨成细面，或将大麦磨成粗粉的“磨石”表示真理从良善中的产生，或虚假从邪恶中的产生，因而也指来自圣言的对真理或虚假的确认；这可从以下经文明显看出来。耶利米书：
我要把欢喜的声音和快乐的声音，新郎的声音和新妇的声音，磨石的声音和灯的亮光从他们那里夺走。（耶利米书25:10）
此处也描述了天堂和教会的喜乐，“欢喜的声音”表示出于爱之良善的内心的欢欣，“快乐的声音”表示出于信之真理的灵魂的荣耀，因为在圣言中，“欢喜”（joy）论及良善，“快乐”（gladness）论及真理。“磨石的声音”与“欢喜的声音”具有相同的含义；“灯光”与“快乐”具有相同的含义，即出于信之真理。“磨石的声音”表示出于爱之良善的内心喜乐，因为磨石或石磨将小麦磨成细面，而“小麦”表示爱之良善，“细面”表示来自这良善的真理。
启示录的这一章也说了同样的话，即：石磨的响声在你中间决不能再听见，灯光在你中间决不能再照耀，新郎和新妇的声音在你中间决不能再听见。（启示录18:22–23）这些话稍后会得到解释。以赛亚书：要拿磨磨面，露现大腿，趟过江河。（以赛亚书47:2）这话论及巴比伦和迦勒底；“拿磨磨面”表示从邪恶中产生虚假，并通过圣言确认它们；而“露现大腿，趟过江河”表示通过推理玷污良善。耶利米哀歌：
少年人被带去推磨，孩童在木柴下绊跌。（耶利米哀歌5:13）
“把少年人带去推磨”表示强迫那些能理解真理的人歪曲真理；“孩童在木柴下绊跌”表示强迫那些能意愿良善的人玷污良善，“推磨”是指歪曲真理，或通过圣言确认虚假，“木柴”是指良善。摩西五经：
你不可拿磨或上磨石作当头，因为他拿灵魂作当头。（申命记24:6）
这是以色列人的律法之一，所有这些律法都对应于属灵事物。“不可拿磨或上磨石作当头”在灵义上表示出于良善理解真理的能力必不从任何人那里被夺走，因此没有人会被剥夺良善和真理。由于这就是含义，所以经上说“因为他拿灵魂作当头”，这句话表示因此，一个人将属灵地灭亡。出埃及记：
他们都必死，直到磨坊后的婢女的长子。（出埃及记11:5）“磨坊后的婢女的长子”表示被歪曲的属世人之信的主要事物。马太福音：
在时代的末了，两个女人推磨，取去一个，撇下一个。（马太福音24:40,41）
“时代的末了”是指教会的末期；“推磨的两个女人”是指那些确认真理的人和那些从圣言确认虚假的人；取去的那一个是指那些确认真理的人，而撇下的那一个是指那些确认虚假的人。福音书：
耶稣说，凡使这些信我的小子中的一个跌倒的，把驴-磨石挂在他的颈项上，沉在海的深处，对他有益。（马太福音18:6;马可福音9:42;路加福音17:2）
“使信耶稣的小子中的一个跌倒”表示败坏那些承认主的人；“把驴-磨石挂在颈项上是有益的”表示对他来说，最好不知道任何良善和真理，只知道邪恶和虚假，这就是此处“驴-磨石”的意思；而“挂在颈项上”是指将一个人从知道良善和真理中剪除；“沉在海的深处”表示被扔进地狱。这是有益的，或最好的，因为知道良善和真理，却又败坏它们，就是亵渎。至于下面这些话是什么意思，可参看《属天的奥秘》（10462–10466节）一书中的解释：摩西焚烧牛犊，把它磨得粉碎，撒在水面上，叫以色列人喝。（出埃及记32:20;申命记9:21）（续）
现在要说一说灵人与人的交谈。许多人以为主能通过灵人与人交谈来教导人；但那些相信这一点，并渴望如此行的人没有意识到，这对他们的灵魂来说是很危险的。只要人活在世上，就其灵而言，他就在灵人中间，尽管灵人们不知道他们与人同在，人也不知道他与灵人们同在。原因在于，他们在意愿的情感上是直接结合在一起的，而在理解力的思维上是间接结合在一起的。因为人属世地思考，而灵人属灵地思考；属世和属灵的思维只通过对应构成一体；正是这通过对应构成的一体阻止了人与灵人对彼此的了解。不过，一旦灵人开始与人交谈，他们就会从自己的属灵状态中出来，进入人的属世状态，然后意识到他们与人同在，他们便与他情感的思维结合，并出于这些思维与他交谈。他们只能进入他的属世状态，因为相似的情感和由此而来的思维实现一切结合，或说在所有情况下都会产生结合，而不同的情感会带来分离。正因如此，他与同他说话的那个人必处于相同的原则，无论这些原则是真的，还是假的；此外，他搅动这些原则，或说使它们活跃起来，通过他自己的情感与人情感的结合而强烈地确认它们。这清楚表明，只有相似的灵人才能与人交谈，或明显作用于他；因为明显的作用或运作与说话是同时发生的。因此，只有狂热的灵人才能与狂热的人交谈；只有贵格会灵人才能作用于贵格会教徒，只有摩拉维亚灵人才能作用于摩拉维亚人。这同样适用于阿里乌派，苏西尼派和其它异端。
所有与人交谈的灵人都曾在世为人，并且那时就具有相同的性格。我被恩准通过反复的经历知道，情况就是这样。而荒谬的是，当一个人以为圣灵正在与他说话，或作用于他时，与他说话的这个灵人也以为他就是圣灵。对狂热灵人来说，这是很常见的。这一切事实表明，一个与灵人们交谈，或明显感觉到他们的运作之人会面临多么大的危险。人不知道自己的情感是何性质或品质，不知道它是善的，还是恶的，或它与什么样的其它情感相结合；如果他以自我聪明为骄傲，那么他里面的那个灵人就偏爱从这个源头，或从他的情感发出的一切思维；如果一个人偏爱由存在于那些不是出于纯正情感处于真理的人当中的一种火所点燃的某些原则，情况也一样。每当一个灵人出于相似的情感赞同人的思维或原则时，这一个就领着那一个，就像瞎子领瞎子一样，直到两个人都掉在坑里。以前的皮提亚人就如所描述的这样，或说具有这种性质，埃及和巴比伦的术士也是如此；他们被称为智者，因为他们与灵人对话，并清晰感觉到灵人们在他们身上的运作。但正是通过这种方式，对神的敬拜变成了对魔鬼的敬拜，教会灭亡了。因此，以色列人被禁止进行这种互动或交往，否则就被处以死刑。
1182. And one strong angel tools up a stone, as it were a great millstone, and cast it into the sea.- That this signifies the confirmations of their doctrines from the Word cast down into hell with them, is evident from the signification of a strong angel, as denoting Divine truth in its power, concerning which see n. 25:10).
The joy of heaven and the Church is there also described. The voice of joy signifies exultation of heart from the good of love, and the voice of gladness signifies glorification of soul from the truths of faith; for joy, in the Word, is said of good, and gladness of truth. The voice of millstones signifies the same as the voice of joy, and the light of the lamp the same as gladness, namely, from the truth of faith. The reason why the voice of millstones signifies joy of heart from the good of love, is, that a millstone grinds wheat into fine flour; and wheat signifies the good of love, and fine flour truth from that good.
[2] Similar things are mentioned in this chapter of the Apocalypse, namely,
"The voice of the mill shall be heard in thee no more, and the light of a lamp shall shine in thee no more, and the voice of the bridegroom, and the voice of the bride, shall be heard in thee no more" (verses 22, 23).
These words will be explained presently.
So in Isaiah:
"Take the millstone and grind meal, make bare the thigh, passing through the rivers" (47:2).
This is said of Babel and Chaldaea. To take the millstone and grind meal signifies to produce falsities from evil, and confirm them by the Word; while to uncover the thigh, passing through the rivers, signifies to adulterate goods by reasonings.
In Lamentations:
"The young men they have led away to grind, and the boys fall in wood" (5:13).
To take away the young men to grind, signifies to compel those who are capable of understanding truth to falsify truths. The boys fall in wood, signifies to compel those who are capable of being in the will of good, to adulterate goods. To grind denotes to falsify truths, or to confirm falsities by the Word, and wood denotes good.
In Moses:
"Thou shalt not take a mill (mola) or an upper millstone (molaris) to pledge, for he taketh the soul to pledge" (Deuteronomy 24:6).
This was among the laws of the Israelites, all of which corresponded to spiritual things. That they should not take a mill or the upper millstone to pledge signifies in the spiritual sense, that they should not take away from any one the power to understand truths from good, thus that they should not deprive any one of goods and truths. It is because of this signification that it was said, "For he taketh the soul to pledge," which signifies that thus he would spiritually perish.
Again:
"They shall die even to the first-born of the maidservant who is behind the mill" (Exodus 11:5).
The first-born of the maid-servant who is behind the mill, signifies the primary things of the faith of the natural man, which have been falsified.
In Matthew:
In the consummation of the age, "two women shall be grinding, one shall be taken, the other shall be left" (24:40, 41).
The consummation of the age is the last time of the church. The two women grinding mean those who confirm themselves in truths, and those who confirm themselves in falsities from the Word; those who confirm themselves in truths being meant by her "who shall be taken"; and those who confirm themselves in falsities by her "who shall be left."
[3] In the Evangelists: Jesus said,
"He who shall cause one of these little ones who believe in me to stumble, it is better for him that an ass-millstone be hanged about his neck, and that he be drowned in the depth of the sea" (Arcana Coelestia 10462-10466).
[4] Continuation.- Something shall now be said on the subject of spirits speaking with man. Many persons believe that man can be taught by the Lord by means of spirits speaking with him. But those who believe this, and desire to do so, are not aware that it is associated with danger to their souls. Man as to his spirit, as long as he lives in the world, is in the midst of spirits, but still the spirits do not know that they are with him, nor is he aware that he is with spirits. The reason is, that they are conjoined immediately as to the affections of the will, and mediately as to the thoughts of the understanding. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondence; it is this that prevents men and spirits from knowing anything of each other. But as soon as spirits begin to speak with man, they come out of their own spiritual state into man's natural state, and being then aware that they are with man, they conjoin themselves with the thoughts of his affection, and from these thoughts they speak with him. They can enter only into his natural state, for similar affection with the thought derived from it effects conjunction in all cases, but dissimilar affection causes separation.
It is owing to this circumstance, that when a spirit speaks he is in the same principles as the man with whom he speaks, whether these are true or false; and further, that he calls them into activity, and by means of his own affection conjoined to that of the man's strongly confirms them. Hence it is evident that only similar spirits speak with man, or manifestly act upon him; for manifest action coincides with speech. For this reason none but enthusiastic spirits speak with enthusiasts; none but Quaker spirits act upon Quakers, or Moravian spirits upon Moravians.
[5] The case would be similar with Arians, Socinians, and with other heretics (heraeticis). All spirits that speak with man were once men in the world, and were then of the same character. It has been granted me to know by repeated experience that this is the case. And what is ridiculous is that when a man imagines that the Holy Spirit is speaking with him, or acting upon him, the spirit who speaks with him also believes that he is the Holy Spirit. This is common in the case of enthusiastic spirits.
It is evident from these facts to what danger a man is exposed who speaks with spirits, or manifestly feels their operation. Man is ignorant of the nature of his own affection, whether it is good or evil, and with what other [affections] it is conjoined; and if he is proud of his own intelligence, the spirit humours every thought which proceeds from his affection. The same is the case if one has for certain principles a partiality kindled by a kind of fire which exists among those who are not in truths from genuine affection. For when a spirit from a similar affection humours a man's thoughts or principles, then one leads the other, like the blind leading the blind, until they both fall into the ditch.
The Pythonists of former times were of this description; the Magi also in Egypt and Babel; and because of their conversing with spirits, and of the action of these upon them being clearly felt in themselves, they were called wise. But it was by this means that the worship of God was converted into the worship of demons, and that the church perished. The sons of Israel were therefore, under penalty of death, forbidden to hold such intercourse.
1182. Verse 21. And one strong angel took up a stone like a great millstone and cast into the sea, signifies confirmations of their doctrine from the Word cast with them into hell. This is evident from the signification of "strong angel," as being the Divine truth in its power (See n. Jeremiah 25:10).
Here, too, the joy of heaven and of the church is described, and "the voice of joy" signifies exultation of heart from the good of love, and "the voice of gladness" signifies glorification of soul from the truths of faith, for in the Word "joy" is predicated of good, and "gladness" of truth. "The voice of millstones" has a similar signification as "the voice of joy;" and "the light of the lamp" has a similar signification as "gladness," namely, from the truth of faith. "The voice of millstones" signifies joy of heart from the good of love, because a millstone grinds wheat into fine flour, and "wheat" signifies the good of love, and "fine flour" truth from that good.
[2] Like things are said in this chapter of Revelation, namely:
The voice of a millstone shall not be heard in thee anymore, and the light of a lamp shall not shine in thee anymore, and the voice of bridegroom and the voice of bride shall not be heard in thee anymore (Revelation 18:22-23).
These words will be explained presently. In Isaiah:
Take the millstone and grind meal, make bare the thigh passing through the rivers (Isaiah 47:2).
This is said of Babylon and Chaldea; and "to take the millstone and grind meal," signifies to bring forth falsities from evil, and to confirm them by means of the Word; and "to make bare the thigh passing through the rivers," signifies to adulterate goods by means of reasonings. In Lamentations:
The young men they led away to grind, and the boys stumbled under the wood (Lamentations 5:13).
"To lead away the young men to grind," signifies to compel those who are capable of understanding truths to falsify truths; "the boys stumble under the wood," signifies to compel those who are capable of willing goods to adulterate goods, "to grind" being to falsify truths or to confirm falsities by means of the Word, "wood" being good. In Moses:
Thou shalt not take the mill or the upper millstone for a pledge, for He receiveth the soul for a pledge (Deuteronomy 24:6).
This was among their laws, all of which corresponded to spiritual things. "Not to take a mill or millstone for a pledge" signified in the spiritual sense that the ability from good to understand truths must not be taken away from anyone, thus that no one must be deprived of goods and truths. Because this is the signification it is said, "for he receiveth the soul for a pledge," which signifies that thus one would spiritually perish. In the same:
They shall die even to the firstborn of the maidservant that is behind the mill (Exodus 11:5).
"The firstborn of the maidservant that is behind the mill" signifies the chief things of faith of the natural man, that have been falsified.
[3] In Matthew:
In the end of the age two women shall be grinding, one shall be taken and the other shall be left (Arcana Coelestia 10462-10466).
(Continuation)
[4] Something shall now be said about the speech of spirits with man. Many believe that man can be taught by the Lord by means of spirits speaking with him; but those who believe this and are willing to believe it do not know that it is attended with danger to their souls. So long as man is living in the world, as to his spirit he is in the midst of spirits, although spirits do not know that they are with man, nor does man know that he is with spirits; and for the reason that as to the affections of the will they are immediately conjoined, while as to the thoughts of the understanding they are mediately conjoined. For man thinks naturally, but spirits think spiritually; and natural and spiritual thought make one only by correspondences; and in a oneness by correspondences neither one of the two knows anything about the other. But as soon as spirits begin to speak with man they come out of their spiritual state into man's natural state, and they then know that they are with man and they conjoin themselves with the thoughts of his affection and speak with him from those thoughts. They can enter into no other state of man, for all conjunction is by like affection and thought therefrom, while unlike separates. For this reason the speaking spirit must be in the same principles as the man is, whether they be true or false; and these he stirs up, and through his affection conjoined to man's affection he strongly confirms them. This makes clear that none but like spirits speak with man, or manifestly operate into him, for manifest operation coincides with speech. Consequently only enthusiastic spirits speak with enthusiasts; only Quaker spirits operate upon Quakers, and only Moravian spirits upon Moravians. The same is true of Arians, Socinians, and other heretics.
[5] All spirits that speak with man were once men in the world, and were then of like character. This has been granted me to know by repeated experience. And what is absurd, when a man believes that the Holy Spirit is speaking with him or operating upon him the spirit also believes himself to be the Holy Spirit. This is common with enthusiastic spirits. All this shows the danger in which a man is who speaks with spirits, or who manifestly perceives their operation. Man does not know what the quality of his affection is, whether it be good or evil, or with what others it is conjoined; and if he is in the pride of self-intelligence the spirit within him favors every thought from that source; and the same is true when one favors certain principles enkindled by such a fire with those who are not in truths from genuine affection. Whenever a spirit from like affection favors man's thoughts or principles, one leads the other as the blind lead the blind until both fall into the pit. The Pythonists formerly were of this character, also the magi in Egypt and in Babylon, who were called wise because they talked with spirits, and because they clearly perceived the operation of spirits in themselves. But by this the worship of God was changed into the worship of demons, and the church perished. For this reason such interaction was forbidden to the sons of Israel under penalty of death.
1182. [Vers. 21.] "Et sustulit unus angelus robustus lapidem quasi molarem magnum, et projecit in mare." - Quod significet confirmationes doctrinae illorum ex Verbo cum illis conjectas in infernum, constat ex significatione "angeli robusti", quod sit Divinum Verum in sua potentia (de qua [supra] , n. 130, 200, 302, 593, 800); ex significatione "lapidis molaris", quod sit confirmatio veri ex Verbo, et quoque confirmatio falsi ex illo (de qua sequitur); et ex significatione "projicere in mare", quod sit in infernum cum illis; quod per "mare" etiam significetur infernum, videatur [supra] (n. 537 [a] , 538).
Quod "lapis molaris" significet confirmationem ex Verbo in utroque sensu, est quia "triticum" significat bonum, et "simila" verum ejus; inde per "lapidem molarem", per quem molitur triticum in similam, seu hordeum in farinam, significatur productio veri ex bono, aut productio falsi ex malo, ita quoque confirmatio veri aut falsi ex Verbo; ut quoque constare potest a sequentibus locis:
– Apud Jeremiam,
"Abrogabo ex illis vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsae, vocem molarum, et lucem lucernae" (25:10);
describitur etiam ibi gaudium caeli et ecclesiae, et per "vocem gaudii" significatur exultatio cordis ex bono amoris, et per "vocem laetitiae" significatur glorificatio animae ex veris fidei, nam "gaudium" in Verbo dicitur de bono, ac "laetitia" de vero; per "vocem molarum" significatur simile quod per "vocem gaudii", et per "lucem lucernae" significatur simile quod per "laetitiam", nempe ex vero fidei; quod "vox molarum" significet gaudium cordis ex bono amoris, est quia mola comminuit triticum in similam, ac per "triticum" significatur bonum amoris, et per "similam" verum ex illo bono.
[2] Similia dicuntur in hoc capite Apocalypseos, nempe,
"Vox molae non audietur in te amplius, et lux lucernae non lucebit in te amplius, et vox sponsi et vox sponsae non audietur in te amplius" (vers. 22, 23);
quae verba mox explicanda sunt.
Apud 1
Esaiam,
"Sume molam et mole farinam, .... revela femur transiens flumina" (47:2):
haec de Babele et Chaldaea, et per "sumere molam", et "molere farinam", significatur ex malo producere falsa, et haec per Verbum confirmare; et per "revelare femur transiens flumina" significatur adulterare bona per ratiocinia. In Threnis,
"Juvenes ad molendum abduxerunt, et pueri in ligno corruunt" (5:13):
"abducere juvenes ad molendum", significat adigere illos qui in intellectu veri potuerunt esse ad falsificandum vera; "pueri in ligno corruunt", significat adigere illos qui in voluntate boni potuerunt esse ad adulterandum bona; "molere" est falsificare vera, seu confirmare falsa per Verbum, "lignum" est bonum.
Apud Mosen,
"Non in pignus 2
accipies molam aut molarem, nam animam ille accipit in pignus" (Deuteronomius 24:6):
hoc fuit inter leges illorum, quarum omnes correspondebant spiritualibus: quod "non in pignus acciperent molam aut molarem", in spirituali sensu significabat quod non alicui auferrent copiam ex bono intelligendi vera, ita quod non deprivarent aliquem bonis et veris; quia illa significabantur, ideo dicitur, "Animam ille accipit in pignus", per quod significatur quod sic spiritualiter pereat.
Apud eundem,
"Morietur.... usque ad primogenitum ancillae quae post molam" (Exodus 11:5):
per "primogenitum ancillae quae post molam", significantur primaria fidei naturalis hominis, quae falsificata.
[3] Apud Matthaeum,
In consummatione saeculi "erunt duae molentes..., una assumetur, altera derelinquetur" (24:40, 41):
"consummatio saeculi" est ultimum tempus ecclesiae: per "duas molentes" intelliguntur qui confirmant se in veris et qui confirmant se in falsis ex Verbo; illi qui confirmant se in veris intelliguntur per illam "quae assumetur"; et illi qui se confirmant in falsis per illam "quae derelinquetur." Apud Evangelistas,
Jesus dixit, "Qui scandalizaverit unum parvorum..credentium in Me, expedit ei ut suspendatur mola asinaria in collum ejus, et demergatur in profundum maris" (Matthaeus 18:6; Marcus 9:42; Luca 17:2):
per "scandalizare unum parvorum credentium in Jesum", significatur pervertere illos qui agnoscunt Dominum; per "expedire ut suspendatur mola asinaria ad collum", significatur quod melius sit ei ut non sciverit aliquod bonum et verum, sed malum et falsum; hoc est "mola asinaria"; et "suspendi ad collum" est interceptio ne sciat bonum et verum: per "demergi in profundum maris", significatur dejici in infernum; quod hoc expediat, est quia scire bona et vera ac pervertere illa est profanare. Quid intelligitur per quod
Moses combusserit vitulum, et commoluerit usque in pollinem, ac sparserit super facies aquarum, et bibere fecerit filios Israelis (Exod 32:20; Deuteronomius 9:21),
videatur explicatum in Arcanis Caelestibus (n. 10462-10466).
[4] (Continuatio.)
Nunc aliquid dicetur de loquela spirituum cum homine. Creditur a multis quod homo a Domino doceri possit per spiritus secum loquentes; sed qui hoc credunt et volunt, non 3
sciunt quod id cum periculo animae illorum conjunctum sit. Homo, quamdiu in mundo vivit, in medio spirituum quoad suum spiritum est, et tamen non sciunt spiritus quod apud hominem sint, nec homo quod cum spiritibus sit: causa est, quia conjuncti sunt quoad affectiones voluntatis immediate, et quoad cogitationes intellectus mediate; homo enim cogitat naturaliter, spiritus autem cogitant spiritualiter; ac cogitatio naturalis et spiritualis non aliter unum faciunt quam per correspondentias, et unum per correspondentias facit ut alter non sciat aliquid de altero. Ut primum autem spiritus incipiunt loqui cum homine, e statu suo spirituali in naturalem hominis veniunt, et tunc sciunt quod sint apud hominem, et se conjungunt cum cogitationibus ejus affectionis, et ex illis cum illo loquuntur; non in aliud possunt intrare, similis enim affectio et inde cogitatio omnes conjungit, ac dissimilis separat. Ex eo est quod spiritus loquens sit in iisdem principiis cum homine, sive sint vera sive sint falsa, et quoque quod excitet illa, et per suam affectionem conjunctam affectioni hominis valide confirmet illa. Inde patet quod non alii spiritus quam similes loquantur cum homine, aut manifeste operentur in hominem, nam manifesta operatio cum loquela coincidit: ex eo est quod non alii quam spiritus Enthusiastici loquantur cum Enthusiastis; tum quod non alii quam spiritus Quaqueriani operentur in Quaqueros, et spiritus Moraviani in Moravianos; similiter foret cum Arianis, cum Socinianis, et cum haereticis aliis.
[5] Omnes spiritus cum homine loquentes, non sunt alii quam qui homines fuerunt in mundo, et tunc tales; quod ita sit, datum est per experientias nosse. Et quod ridiculosum est, cum homo credit quod Spiritus sanctus loquatur cum illo, aut operetur in illum, etiam spiritus credit se Illum esse; hoc commune est apud spiritus Enthusiasticos. Ex his patet periculum in quo homo est qui loquitur cum spiritibus, aut qui operationem eorum manifeste sentit. Homo nescit qualis sua affectio est, num bona vel mala, et cum quibus aliis conjuncta est; et si ei fastus propriae intelligentiae est, spiritus favet omni, cogitationi quae inde est; similiter si alicui est favor principiorum incensus ex igne quodam, qui datur apud illos qui non in veris sunt ex genuina affectione; cum spiritus ex simili affectione cogitationibus seu principiis hominis favet, tunc ducit unus alterum, sicut caecus caecum, dum uterque cadit in foveam. Pythonici olim tales fuerunt, et quoque magi in Aegypto et in Babele, qui propter loquelam cum spiritibus, ac propter operationem illorum in se manifeste sentitam, sapientes dicti sunt; sed per id cultus Dei in cultum daemonum conversus est, et ecclesia periit: quamobrem talia commercia filiis Israelis sub poena mortis interdicta sunt.
Footnotes:
1. The editors made a correction or note here.
2. The editors made a correction or note here.
3. The editors made a correction or note here.