233、记事三：
这事过后，其中一位天使说：“请随我到他们喊‘多么有智慧’的地方去，你会看到怪物人；他们有人的脸和身体，却不是人。”“那他们是野兽吗？”我问道。“不，”天使回答，“他们不是野兽，而是兽型人。他们完全看不出真理是不是真理，却能随意使任何事物看似真理。我们把这种人叫做证明贩子。”我们便跟随这叫嚷声，直达它的源头，发现那里有一组人被群众包围。群众中间似乎有一些出身高贵的人，正在听他们证明他们所说的一切，显然同意支持他们，以致转向左右说：“哦，多么有智慧！”
但天使对我说：“我们别靠近他们，不如从这组人中叫出一个人来。”于是，我们便叫出一个人，把他带到一边。我们讨论了各种话题，他将每一点都证明得如此彻底，以致它似乎完全正确。因此我们就问他能否证明反面，他回答说：“和证明前面的一样容易。”然后，他公然说出心里话：“何为真理？在整个自然界，除了人使之为真理的东西外，还能有什么真理？随便你说点什么，我都能把它变成真理。”于是我说：“那请把以下命题变成真理：‘信是教会的一切’。”他照做了，并且如此娴熟、巧妙，连在场的学者都鼓掌表示赞赏。然后，我让他把“仁是教会的一切”变成真理；他也照做了。接着我让他证明“仁对教会一点用没有”。无论哪个命题，他都能用这种如此似是而非的论据盛装打扮、巧加装饰，以致旁观者彼此相视说：“他这不是很有智慧吗？”但我说：“难道你不知道过良善的生活就是仁爱，拥有正确的信念就是信仰吗？过着良善生活的人，不也有正确的信念吗？所以，信是仁的一部分，仁是信的一部分。难道你看不出这是真理？”“我要把它变成真理，”他说，“然后才会明白。”一番证明后，他评论说：“现在，我明白了。”但很快，他又把它的反面变成真理，然后说：“我发现这也是正确的。”闻听此言，我们笑着说：“它们不是对立面吗？你如何看出两个对立的命题都是正确的？”听到这话他很生气，回答说：“你们错了。这两个命题都是正确的，因为除了人使之为真理的东西外，再没有真理。”
站在旁边的一个人在世时曾是最高级别的大使。他听到这话，惊讶地说：“我承认像这样的事在世上是有的，但你还在发疯。你若能，请把‘光是暗，暗是光’这个命题变成真理。”“没有比这更容易的了”，他答道。“什么是光和暗，不就是眼睛的状态吗？当眼睛不在阳光下，或有人目不转睛地盯着太阳看时，光明不就变成阴影了吗？谁不知道此时眼睛的状态变了，然后光明就看似阴影了？另一方面，当眼睛恢复正常时，阴影不就看似光明了吗？猫头鹰不就看夜晚的黑暗如白昼的光明，看白昼的光明如夜晚的黑暗吗？事实上，它看太阳本身如同一个幽暗模糊的球体。如果人有猫头鹰那样的眼睛，他会称哪一个为光，哪一个为暗呢？那么，什么是光，不就是眼睛的状态吗？既如此，光岂不是暗，暗岂不是光？所以，正如这个命题是正确的，那个命题也是正确的。”
之后，大使又让证明贩子把“乌鸦是白的，不是黑的”这个命题变成真理。“这也很容易”，他回答说，“拿一根针或一把剃刀来，拨开乌鸦的羽毛和羽管看看，里面不是白的吗？拔掉这些羽毛和羽管，再看看乌鸦裸露的皮肤，它不也是白的吗？乌鸦全身的黑色只是一片阴影而已，怎能据此判定乌鸦的颜色呢？请教一下光学专家，他们会告诉你，黑色纯粹是阴影。将一块黑石或黑玻璃碾成粉末，你会发现这些粉末是白的。”“但是”，这位大使说，“当你看到乌鸦时，它看上去不就是黑的吗？”对此，证明贩子回答说：“也许吧，但身为一个人，你愿意把自己的想法建立在表象之上吗？诚然，你可以根据表象说乌鸦是黑的，却不能真这么想。例如，你可以根据表象说，太阳升起，移动和落下；但身为一个人，你不能真这么想，因为太阳静止不动，而是地球在转动。这和乌鸦一个道理，表象仅仅是表象。无论你怎么说，乌鸦全然是白的。而且，它老去的时候还会变白，这种事我见过。”
然后，我们要求他发自内心告诉我们，他是在开玩笑，还是真就相信：除了人使之为真理的东西外再没有真理。他回答说：“我发誓，我就是这么想的。”然后，大使问他能否把“他自己是个疯子”这个命题变成真理。他说：“能，但我不想这么做。谁不是疯子？”后来，这个万能的证明贩子被送到一些天使那里，以检查他的本质。查验过后，天使说，他没有一丁点理解力。“原因在于，”他们说，“就他而言，理性层之上的一切都关闭了，只有该层下面的东西敞开着。天堂之光在理性层之上，属世之光在它之下。正是属世之光使人随意证明一切。但是，若无属灵之光流入属世之光，人就无法看到某个真理是不是真的，因而无法看到某个虚假是不是假的。看清真、假的能力出自存在于属世之光中的天堂之光，而天堂之光出自天堂之神，也就是主。所以，这个万能的证明贩子既不是人，也不是野兽，而是一个兽型人。”
我问天使这种人的命运如何，他们能否与活人在一起，因为天堂之光是人生命的源头，也是其理解力的源头。他回答说：“独处时，这种人无法思考或谈论任何东西，而是像机器那样无声站立，仿佛酣睡过去。不过，他们一听到动静就会醒来。”他们补充说：“那些从至内在已然邪恶之人就会变成这个样子。天堂之光无法从上面流入他们，只有某种灵性经由尘世流入，他们由此获得堆砌证据的能力。”
他们说完这番话后，我听见其中一位检查他的天使说：“请根据你所听到的，形成一个普遍结论。”于是，我总结如下：能随意证明一切并非聪明人的标志；能看出真理是真的，虚假是假的，并证明之，这才是聪明人的标志。此后，我朝那组证明贩子和站在他们周围高喊“多么有智慧”的群众所聚集的地方望去。看哪，一片乌云突然遮住他们，云中飞舞着尖叫的猫头鹰和蝙蝠。我被告知：“云中飞舞的猫头鹰和蝙蝠是对应，以显示他们的思维。因为在灵界，将虚假证明得如同真理，就表现为夜鸟的形像。虚假之光从内在光照它们的眼睛，使它们能在黑暗中看到物体，如在光明中看到那样。那些证明伪命题，直到它们看似真理，随后被信以为真并被称为真理的人，就有这种愚昧的属灵之光。他们都在自己后面看见，而在自己前面什么也看不到。”
233、第三点：之后，天使说：“跟我到那些喊着明智的人那里去，你会看到他们有人的脸和躯体，但他们却不是人。”
我问：“那他们是动物吗？”
天使答道：“不，他们不是动物，而是像动物。因为他们是看不到真假的人。但若他们愿意，他们能使其为真。在我们那儿这种人被称为确认者。”
我们循声走去，看到一些男人被一群人围着。人群中有些人象是贵族，男人们和人群中的人随声附和着，并且人群中喊着“多明智啊！”
然而，天使对我说：“我们别到那去了，叫他们中的一个出来吧。”
于是，我们叫了其中的一个人。与他谈起具体的问题来。我们每说一点，他就说“是如此” 。
我们又问他为什么你说“是如此”呢？他说“真理是什么？若不是人使其成为真的，难道还会有真假之说吗？你随便说点什么吧，我会让它成为真的。
于是我说：“让信仰是教会的一切成为真的。”于是他十分聪明地讲述起来。一些旁观者还拍手赞叹起来。我又让他证明仁慈是教会的一切是真的。之后他证明仁慈在教会中并不重要，他又讲述起来，旁观者都赞叹‘他真明智阿’！”
我又说：“你是否知道真正地生活就是仁慈，相信公正就是信仰呢？若一个人真正地生活，那他不也是同时相信公正吗？所以仁慈与信仰相连，你不认为这是真的吗？”
他回答说：“我会让它成为真的？”之后他说：“是这样。”但是之后他又使相反的论断也成为真的。
我们不禁笑道：“你怎么能将两个相反的论断同时说成是真的呢？”
他说：“你们错了。两方面都是真的，因为真假是由人定的。”
站在旁边有一位在世间时位外交官，他说在世间有这样的事情存在。但尽管如此，你还是个疯子。你能证明光明就是黑暗，黑暗就是光明吗。”
他说：“这很容易，光明和黑暗不是眼睛的一种状态吗？当眼睛突然进入强光中，光明不就会变成黑暗吗？谁不知道眼睛的状态变化时光明会变成黑暗吗？”
“难道猫头鹰不是将黑暗当成光明吗？太阳对它来讲不就是个昏暗的物体吗？若人有猫头鹰那样的眼睛，人不是也会将光明当作黑暗，黑暗当做光明吗？”
“所以光明不就是眼睛的一种状态吗？若如此黑暗不就是光明，光明不就是黑暗吗？所以两种说法都是正确的。”
此时那个外交官让他证明乌鸦是白的而不是黑的。
他回答说：“这很容易，用一根针或者一片刀片，拨开乌鸦的羽毛，下面不就是白的吗？它的羽毛是黑的，不过是光的作用。若你对此不了解，就去问一下学者们吧。将黑石子碾碎，它的粉沫是白的。”
外交官说：“但是乌鸦看上去还是黑的。”
“了许吧”他说。“但是作为人类，你愿意将判断只建立在表象上吗？你只根据表象而说乌鸦是黑的，而你没有进行思考，比如说，从表象上看，你会说太阳升起又落下。但是实际上太阳是不动的，而是地球在动。乌鸦的问题也是同样。表象只是表象，所以，你若想说乌鸦是白的就说好了，我见过它在老了后就变成白的了。
我们然后问他是否他真认为事情没有真假，而只是人将其认为是真和假，他说：“我发誓我是这样认为。”
之后外交官问他是否能证明他自己是疯子。他说他可以，但是不想那么做，他说有谁不是疯子呢？
后来这个人被带到天使那去由天使判断一下他到底是个怎样的人。之后，天使说这个人没有一点理解力，他头脑中理性以上的层面都是关闭的，只有理性以下是开着的。
天使说：“理性以上的层面是天国之光之所在，理性以下的层面是自然之光的所在。自然之光会证实它所想证实的一切。而天国之光不会流入到自然之光中，人不会看到真的是否是真的，错的是否是错的。而要看到真假需在自然之光中有天国之光，天国之光来自于天国的神，也就是主。”
“这个称为‘确认者’的人却不是人，也不是动物，而是像动物一样的。”
我问天使这个人的命运如何。天使说这种人在只身一人时会很安静，好象处于睡眠中。但一听到什么东西，他们就会醒来。这些人是内在上罪恶的，天国之光不能从上面流入到他们身上，而只有一些来自于尘世的精神上的一些成份会进入到他们之中，由此他们才有了那种认证的能力。
天使说，根据你听到的一切，作一个归纳吧。
我于是作以下结论：“想怎样就怎样判断的人并不是有才智的人，有才智的人要能够看到真理和谬误。”
此后，我看到那些被称为“确认者”的人所在地方被乌云包围，并且有猫头鹰和蝙蝠在里面飞。
天使解释说：“猫头鹰和蝙蝠在此是一种象征形象。因为世间将谬误说成是真理是由这些夜间的鸟来象征的。这些人在自己所有的一点儿精神之光下做出判断并认为它是真的，他们所拥有的是后见而非先见。”
233. The third experience.
After this one of the angels said, 'Come with me to the place where they are shouting "How wise!" You will see monstrous people there, with the faces and bodies of human beings, though they are not human beings.'
'Are they animals then?,' I asked. 'No,' he replied, 'they are not animals but bestial people. They are those who are utterly unable to see whether truth is truth or not, although they can make anything they wish appear to be true. We call such people proof-mongers.'
We followed the noise of shouting and reached its source. There we found a group of men surrounded by a crowd. There were in the crowd some men of noble lineage, who, on hearing that they proved everything they said, and so obviously agreed in supporting one another, turned around and said 'How wise!'
[2] But the angel said to me, 'Let us not approach them, but let us call out one from the group.' We did so, and took him aside; we discussed a variety of subjects, and he proved each point so that it seemed exactly as if it were true. So we asked him if he could also prove the opposite. He replied he could do so just as well as the earlier points. Then speaking openly and from the heart he said, 'What is truth? Can there be any truth in the whole of nature other than what someone makes true? Say anything you please, and I will make it true.'
'Then,' I said, ' make the following proposition true: faith is all the church needs.' He did so, with such cleverness and skill that the learned men who were present clapped to express their admiration. Next I asked him to establish the truth of the proposition that charity is all the church needs; and this too he did. Then I asked him about the proposition that charity is no use to the church; and he so dressed up either proposition and adorned them with such plausible arguments that the bystanders looked at one another and said, 'Isn't he wise?'
'Don't you know,' I said, 'that living a good life is charity, and having a correct belief is faith? Does not the person who lives a good life also have a correct belief? And consequently faith is a part of charity, and charity a part of faith? Can't you see that this is true?'
'I shall establish the truth of it,' he said, 'and then I shall see.' He did so, and then remarked, 'Now I see.' But a moment later he established the truth of the opposite, and then he said, 'I see that this too is true.' We smiled at this and said, 'Are they not opposites? How can you see two opposite propositions both as true?' He was indignant at this and answered, 'You are wrong. Both propositions are true, because there is no truth other than what someone establishes as true.'
[3] A man was standing nearby who in the world had been an ambassador of the highest rank. He was astonished at this and said, 'I admit that something like this goes on in the world, but still you are crazy. Establish, if you can, the truth of the proposition that light is darkness and darkness is light.'
'Nothing easier,' he replied. 'What are light and darkness but conditions of the eye? Is not light changed into shadow, when the eye comes in from sunlight, and also when one stares fixedly at the sun? Everyone knows that then the condition of the eye changes, and light then seems like shadow; and in the opposite case when the eye returns to its normal condition, the shadow seems like light. Does not the owl see the darkness of the night like broad day, and daylight like the darkness of the night? And then it actually sees the sun itself as a dark and dim ball. If a person had the eyes of an owl, which would he call light and which darkness? So what is light but a condition of the eye? And if so, is not light darkness, and darkness light? So just as one proposition is true, so also is the other.'
[4] After this the ambassador asked the proof-monger to establish the truth of the proposition that a raven is white and not black. 'Another easy task,' he replied. 'Take,' he said, 'a needle or a razor and open up the feathers and plumage of a raven; are they not white inside? Or take away the feathers and the plumage and look at the bare skin of the raven, is it not white? What is the blackness that surrounds it but a shadow, which must not be used to judge the raven's colour? Consult the experts on optics, and they will tell you that blackness is merely shadow; or grind a black stone or a piece of black glass into fine powder, and you will see that the powder is white.'
'But when you look at it,' said the ambassador, 'surely the raven appears black?' The proof-monger replied, 'As a human being are you willing to allow appearances to determine your thinking about anything? Of course you can speak from appearance of the raven as black, but you cannot really think so. For instance, you can speak from appearance of the sun rising, advancing and setting; but as a human being you cannot really think it does, because the sun remains unmoving, and it is the earth which moves. It is the same with the raven; appearances are only appearances. Say whatever you like, the raven is utterly and completely white. It also turns white when it grows old, a fact I have observed.'
[5] Then we asked him to speak from the heart and say whether he was joking, or whether he really believed that there was no truth but what someone established as true. He replied, 'I swear I do so believe.' Then the ambassador asked whether he could establish the truth of the proposition that he himself was insane. 'Yes,' he said, 'I can, but I don't want to. Everyone is insane.'
Afterwards this universal proof-monger was sent to some angels to have his nature examined. After doing this they said that he did not possess a grain of understanding. 'The reason is,' they said, 'that in his case everything above the rational level is shut off, and only what is below this level is open. Heavenly light is above the rational level, and natural light is below it, and it is natural light which enables a person to prove whatever he likes. But if there is no spiritual light flowing into natural light, a person cannot see whether some truth is true, and consequently not whether a falsehood is false either. The ability to see either comes from the presence of heavenly light in the natural light, and heavenly light comes from the God of heaven, who is the Lord. Therefore the universal proof-monger is neither a man nor an animal, but a beast-man.'
[6] I asked the angel about the fate of such people; and whether they could be in the company of the living, since heavenly light is the source of people's life; and this is the source of their understanding. He said that as long as such people are alone, they cannot think or talk about anything, but they stand dumb as machines and as if fast asleep. But they wake up as soon as their ears catch any sound. They added that it is those who are inmostly wicked who become like that. Heavenly light from above cannot flow into them, but only some spirituality through the world; this is what gives them the ability to make up proofs.
[7] When they had said this, I heard one of the angels who had examined him say, 'Make a general conclusion out of what you have heard.' My conclusion was this: it is not the mark of an intelligent person to be able to prove anything he likes; but to be able to see that truth is true and falsehood is false, and to prove that is the mark of an intelligent person.
After this I looked towards the gathering where the proof-mongers stood with the crowd around them shouting 'How wise!'; and suddenly a dark cloud overshadowed them, with owls and bats flying about in it. I was told: 'The owls and bats flying about in that cloud are correspondences, so as to display their thoughts. The proving of falsities, so that they seem like truths, is represented in the spiritual world in the form of birds of nocturnal habit, whose eyes are inwardly enlightened by a false light; this enables them to see objects in darkness as if in daylight. Those who prove false propositions until they seem true and are afterwards believed to be and are called true, have a similar, false, spiritual light. They are all able to see behind them, but nothing at all before them.'
233. The third account:
After this, one of the angels said, "Follow me to the place where they are crying out, 'Oh, how wise!'" And he added, "You will see human monstrosities. The faces and bodies you see will be like those of a human being, and yet they are not human."
So I said, "Are they animals, then?"
The angel replied, "No, they are not animals, but animal-like. For they are people who cannot see at all whether truth is true or not, and yet whatever they wish they can make to be true. Among us, people like that are called confirmers."
We then followed the clamor and came to the place. And lo, we found a group of men surrounded by a crowd of people, and in the crowd some people of noble lineage. The men were confirming whatever the latter said and agreeing with them with such manifest accord that when they heard it, they turned to each other and said, "Oh, how wise!"
[2] However, the angel said to me, "Let us not go over to them but instead call one of them out of the group."
So we called one of them to us, and going aside with him, we talked about various matters. And he confirmed each point so thoroughly that they all appeared entirely as true.
We then asked him whether he could also confirm the converse of these. He said that he could, just as well as he did the previous ones. At which point he said openly and from the heart, "What is truth? Is there any truth in the nature of things other than what a person makes true? Say to me anything you please and I will make it to be true."
So I said, "Make this true, that faith is everything in the church." And he did so, so cleverly and skillfully that some learned bystanders looked on in admiration and applauded. I asked him next to make it true that charity is everything in the church, which he did, and afterwards that charity is nothing in the church. And he dressed up both propositions and arrayed them in such verisimilitudes that the bystanders looked at each other and said, "Isn't he wise!"
But I said, "Do you not know that to live rightly is charity, and to believe rightly is faith? If anyone lives rightly, does he not also believe rightly? Thus showing that faith is connected with charity, and charity with faith? Do you not see that this is true?"
He replied, "I will make it true and then I will see." And having done it he said, "Now I see." But shortly he made the converse of it to be true, and then he said, "I see as well that this is true."
We chuckled at this and said, "But are these not contradictory conclusions? How can you see two contrary conclusions as true?"
Nettled by our response, he replied, "You are wrong. Both conclusions are true, since truth is only what a person makes true."
[3] Standing nearby was someone who in the world had been an ambassador of the highest rank. He marveled at this and said, "I recognize that something of this sort goes on in the world, but still you are insane. Make it to be true, if you can, that light is darkness, and darkness light."
To which he replied, "I will do it easily. What are light and darkness but conditions of the eye? Does light not turn to darkness when the eye comes in out of bright sunshine? Or when it gazes intently at the sun? Who does not know that the state of the eye then changes and that light consequently appears as darkness? And conversely, that when the condition of the eye recovers, the darkness appears as light?
"Does an owl not see the darkness of night as the light of day, and the light of day as the darkness of night? Does it not see the sun itself as a dark and shadowy orb? If a person had eyes like an owl's, what would he call light and what would he call darkness?
"What then is light but a condition of the eye? And if it is a condition of the eye, is not light darkness and darkness light? Consequently the one proposition is true and the other is true."
[4] After that the ambassador asked him to make it to be true that a raven is white and not black.
To which he replied, "I will do this easily, too. Take a needle or razor," he said, "and open up the feathers or quills of a raven. Are they not white inside? Then remove the feathers and quills and look at the raven's skin. Is it not white? What is the blackness surrounding it but an opaqueness to light, which is hardly a basis on which to judge the raven's color? If you do not know that blackness is only an absence of light, ask experts in the science of optics and they will tell you. Or grind a piece of black stone or black glass into a fine powder, and you will see that the powder is white."
"But," said the ambassador, "does a raven look black to the eye?"
"Perhaps," replied this confirmer of ours, "but as a human being, are you willing to base what you think on an appearance? You may indeed speak in accordance with the appearance and say that a raven is black, but you cannot think it. As for example, you may speak in accordance with the appearance and say that the sun rises, travels and sets, but as a human being you cannot think it, because the sun stands still and it is the earth that moves. It is the same with the raven. An appearance is only an appearance. Say what you will, a raven is totally and utterly white. It even turns white when it grows old, as I have observed."
[5] We then asked him to tell us honestly whether he was joking or whether he really believed that there is no truth but what a person makes true. And he answered, "I swear that I believe it."
After that the ambassador asked him whether he could make it true that he was insane. To which he said, "I could, but I do not want to. Who is not insane?"
This total confirmer was afterwards sent to some angels for them to examine and determine what sort of person he was. And having examined him, they said he possessed not even a grain of understanding, because everything that exists above the level of reason in him was closed up, and only that which is below the level of reason was open.
"Above the level of reason," they said, "is the light of heaven, and below the level of reason is the light of nature. And the light of nature is such that it can confirm whatever it pleases. However, if the light of heaven does not flow into the light of nature, a person does not see whether any truth is true, and so neither whether any falsity is false. An ability to see both what is true and what is false results from the presence of light from heaven in the light of nature, and the light of heaven comes from the God of heaven, who is the Lord.
"This total confirmer is therefore neither human nor animal, but animal-like."
[6] I asked the angel with me about the fate of people like that and whether it was possible for them to be among the living, since a person has life from the light of heaven, and from it comes his intellect. And the angel said that when people of this sort are by themselves, they are incapable of thought and so have nothing to say, but stand as mute as machines, as though in a deep sleep; but as soon as something catches their ears, they awaken. He added also that people become like that who are inmostly evil. "The light of heaven cannot flow into them from above," he said, "but only some spiritual element through the world, from which they have an ability to confirm."
[7] After he said this, I heard the voice of one of the angels who had examined the man, calling to me and saying, "From what you have heard draw an overall conclusion."
So I drew the following conclusion: An ability to confirm whatever one pleases is not the mark of an intelligent person; rather, the mark of an intelligent person is to be able to see that truth is true and falsity false, and to confirm that.
I afterwards looked over at the gathering where the confirmers stood and where the crowd surrounding them was beginning to cry out, "Oh, how wise!" And suddenly a dusky cloud enveloped them, with screech owls and bats flitting about in the cloud.
It was then explained to me, "The owls and bats flitting about in the dusky cloud are correspondent forms and thus manifestations of their thoughts. For in this world, confirmations of falsities to the point that they appear as truths are represented under the forms of birds of the night, whose eyes are lit up with an illusory light from within by which they see objects in darkness as though in light. This is the kind of illusory spiritual light had by those who confirm falsities to the point that they appear as truths, and who afterwards say and believe they are truths. They all possess a kind of after-sight and not any prior sight."
233. The third story: After this, one of the angels said, "Follow me to the place where they're shouting 'Oh, how wise!'" And he said, "You'll see monstrosities of people. You'll see faces and bodies of people, and yet they aren't people."
"Are they animals, then?" I said.
"They aren't animals," he answered, "but animal people, for they're people who absolutely cannot see whether the truth is true or not, and yet they can make anything true that they want to. We call people like that 'provers'."
We followed the shouting and came to the place. We saw a group of men, and around the group a crowd, and in the crowd some of noble descent. When these heard the provers confirm everything they were saying and heard themselves favored with such open agreement, they turned around and said, "Oh, how wise!"
But the angel said to me, "Let's not go up to them. Let's call one out of the group." We called one, and we went aside with him and talked about various things. He "proved" each thing until it absolutely seemed like the truth.
We asked him if he could also prove just the opposite.
He said, "Just as well as the other things." Then he said, frankly and from his heart, "What is truth? Is there anything true in the nature of things other than what a person makes true? Tell me whatever you like, and I'll make it into the truth."
I said, "Make it true that faith is the sum total of religion."
He did this so cleverly and skillfully that the learned ones standing around were amazed and applauded. Afterwards I asked him to make it true that charity is the sum total of religion, and he did, and then that charity has no place in religion. He dressed up both arguments and adorned them with such imagery that the bystanders looked at each other and said, "Isn't he wise!"
But I said, "Don't you know that living right is charity and believing right is faith? One who lives well believes well, doesn't he? And so faith is a matter of charity and charity of faith, isn't it?
Don't you see that this is true?"
He answered, "Let me make it true and I'll see," and he made it true and said, "Now I see." But he promptly made the opposite into the truth, and then he said, "I also see that this is true."
We smiled at this and said, "Aren't they opposites? How can you see two opposite things as true?"
Indignant at this, he answered, "You're wrong. Both are true, because nothing is true but what a person makes true."
Standing nearby was someone who in the world had been an ambassador of the highest rank. He was amazed and said, "I know that there is something like this in the world, but you're still out of your mind. Try making it true that light is darkness and darkness is light."
"I can do this easily," he answered. "What are light and darkness but conditions of the eye? Isn't light changed to darkness when the eye comes out of the sun, and when it stares at the sun?
Who doesn't know that then the condition of the eye changes, and that makes the light seem like shadow? But on the other hand, when the eye's original condition returns, the shade seems like light. Doesn't an owl see the dark of night as the light of day and the light of day as the dark of night, and even the sun itself as an opaque, black ball? If some person had eyes like an owl, which would he call light and which darkness? So what is light but a condition of the eye? And if it's a condition of the eye, isn't light darkness and darkness light? So the one thing is true, and the other thing is true."
Afterwards the ambassador asked him to make it true that a raven is white and not black.
He answered, "I can do that easily, too," and said, "Take a needle or a razor and slit the feathers or quills of a raven. Aren't they white inside? Then take off the feathers and quills and look at the raven's skin. Isn't it white? What's the black that surrounds it but a shade, from which the color of the raven is not to be judged? As to black being just a shade, talk to experts in the science of optics, and they'll say so. Or grind black stone or glass to a fine powder, and you'll see that the powder is white."
The ambassador's response was, "Doesn't the raven look black to you?"
The prover answered him, "You're human. Do you want to think anything because of appearances? You can certainly say from the appearance that a raven is black, but you can't think it.
As, for example, you can say, going by the appearance, that the sun rises, moves forward, and sets, but being a man you cannot think this, because the sun stands still, and the earth moves. It's the same with the raven. Appearance is appearance. Say what you like, the raven is completely white. Besides, it grows white as it ages. I've seen this."
Next we asked him to say from his heart whether he was joking or whether he believed that nothing is true except what a person makes true, and he answered, "I swear that I believe it."
Then the ambassador asked him if he could make it true that he was out of his mind.
He said, "I can, but I don't want to. Who isn't out of his mind?"
After this the prover of everything was sent to angels who examined what he was like, and after the examination they said that he did not have even one grain of intellect, "because everything above his rational level is closed off, and only what is below his rational level is open. Above the rational level is the light of heaven, but below the rational level is worldly light, and this light is the kind that can confirm whatever you please. If heavenly light doesn't flow into worldly light, a person doesn't see whether something true is true and consequently that something false is false. Seeing these two things is due to heavenly light in worldly light, and heavenly light is from the God of heaven, who is the Lord. So the universal prover is neither man nor animal, but he is an animal man."
I asked the angel about the fate of such people and whether they can be the same as living people, since human life comes from heavenly light, and that is where human intellect is from.
The angel said, "When people like that are alone they can't think anything and talk about it, but they stand silent like machines, just as if in a deep sleep. They wake up, though, as soon as they hear anything that catches their attention. The ones who get like this," he added, "are evil to the core. The light of heaven can't radiate into them from above, but only something spiritual, through the world, which gives them their ability to prove things."
After this I heard a voice from the angels who examined him, saying to me, "Draw a general conclusion from what you heard."
I drew this one. "Being able to prove anything you want is not a matter of intelligence. Being able to see that something true is true and something false is false, and to confirm this, is a sign of intelligence."
After this I looked at the group where the provers were standing, with a group around them shouting, "Oh how wise!" and I saw a dark cloud envelop them. Screech owls and bats were flying in the cloud, and I was told, "The screech owls and bats flying in the dark cloud are corresponding images and are therefore their thoughts objectified. It's because in this world the proving of untruths to the point that they seem like truths is represented in the form of night birds whose eyes are lit by a false light inside, by which they see objects in the dark as though it were light. A spiritual false light like this is characteristic of people who prove untruths until they look just like truths, and afterwards say and believe that they are true. They habitually look at everything from below and nothing from above.
233. The third Memorable Relation:
After this one of the angels said, "Follow me to the place where they are shouting, OH, HOW WISE;" and he added, "You will see monstrosities of men. You will see faces and bodies which are those of men and yet they are not men."
To my question, "Are they then beasts?" he answered: "They are not beasts but beast-men, being entirely unable to see whether a truth is true or not, and yet able to make whatever they will to be true. With us, such men are called Confirmers." Following the shouting, we came to the place and, behold, a group of men. Around the group was a crowd, and in the crowd, some men of noble descent. These, when they heard them confirming every statement they made, and favoring them with such manifest assent, turned around and said, "Oh, how wise!"
[2] The angel then said to me, "Let us not go to them but let us call out one of the group." We then called one out and with him we went aside and conversed on various subjects. He then so confirmed every statement that it seemed as though it was absolutely true. We asked him whether he could also confirm the opposite statement. He answered, "Just as easily as the former." Then, speaking openly and from the heart, he continued: "What is truth? Is there anything true in the nature of things other than what a man makes true? Tell me anything you please and I will make it true."
I said, "Make it true that faith is the all of the Church." This he did, and so dexterously and skillfully that the learned standing around were astonished and gave their applause. I then asked him to make it true that charity is the all of the Church, and this also he did; and afterwards, that charity is nothing of the Church; and he so clothed and adorned both propositions with appearances that the bystanders looked at each other and said, "Is he not wise?"
But I said: "Do you not know that to live well is charity, and that to believe well is faith? that he who lives well also believes well? thus that faith is of charity and charity of faith? Do you not see that this is true?"
He replied, "Let me make it true and I shall see it." And he did so and said, "Now I see it." But presently he made its opposite true and said, "I see that this also is true."
Smiling at this, we said, "Are they not opposites? How can two opposites be seen as truth?" Indignant at this, he replied, "You are in error. Each is true, for nothing is true but what a man makes true."
[3] Standing near by was one who in the world had been an ambassador of the first rank. He was astonished at this statement and said, "I acknowledge that there is something like this in the world, but still you are insane. Make it true, if you can, that light is darkness and darkness light."
The confirmer replied: "I can do that easily. What are light and darkness but states of the eye? Is not light changed to shade when the eye passes out of a sunny place? and also when it looks intently at the sun? Who does not know that the state of the eye is then changed, and that hence light appears as shade; and on the other hand, that when the state of the eye returns, the shade appears as light. Does not an owl see the darkness of night as the light of day, and the light of day as the darkness of night, and even the sun itself as an opaque and dusky globe? If any man had eyes like an owl, which would he call light and which darkness? What then is light but a state of the eye; and being a state of the eye, is not light darkness and darkness light? Therefore the one statement is true and the other also is true."
[4] The ambassador then asked him to make it true that the raven is white and not black; and he answered. "That also I can do easily." He then said: "Take a needle or a razor and open the feathers or quills of a raven. Are they not white within? Then remove the feathers and quills and look at the raven's skin, is it not white? What is the black which is around it but a shade from which no judgment should be made respecting the raven's color. As to black being only shade, consult experts in the science of optics and they will tell you; or grind black stone or glass to a fine powder and you will see that the powder is white."
"But," the ambassador answered, "does not the raven appear black to the sight?" To this the confirmer replied: "Do you, who are a man, wish to think anything from appearances? From appearance you can indeed say that the raven is black, but you cannot think it. For example, you can say from appearance that the sun rises, progresses, and sets, but being a man, you cannot think it because the sun stands unmoved and it is the earth that progresses. It is the same with the raven. Appearance is appearance. Say what you will, the raven is entirely white; moreover, it grows white as it grows old. This I have seen."
[5] We then asked him to tell us, from the heart, whether he was jesting or whether he believed that nothing is true but what a man makes true, and he answered, "I swear that I believe it."
After this, the ambassador asked him if he could make it true that he was insane. He said, "I can, but I do not wish to. Who is not insane?"
This universal confirmer was then sent to angels who explored him as to his true nature. After the exploration, they said that he did not possess a single grain of understanding, because with him all that is above the rational was closed and that only was open which is below the rational. Above the rational is heavenly light, while below it, is natural light, and the latter is such that one can confirm whatsoever he pleases; but if heavenly light does not flow into his natural light, he does not see whether any truth is true or, consequently, whether any falsity is false. The ability to see the latter and the former comes from heavenly light in natural light; and heavenly light comes from the God of heaven who is the Lord. Wherefore, this universal confirmer is neither a man nor a beast but a beast-man.
[6] I asked the angel concerning the lot of such men, and whether they are able to be with the living, since man has life from heavenly light and from this light is his understanding. He answered: "When alone, such men are not able to think anything and so are not able to speak, but stand dumb as machines and as though in deep sleep; but as soon as they catch anything with their ears, they wake up." He then added, "Such do they become who inmostly are evil. Heavenly light cannot flow into them from above, but only a spiritual something through the world, and from this they have the faculty of confirming."
[7] When he had said this, I heard a voice from the angels who had explored the confirmer saying to me, "From what you have heard, form now a universal conclusion." I then formed the following: To be able to confirm whatsoever one pleases is not the mark of an intelligent man; but to be able to see that truth is true and falsity false, and to confirm it, is the mark of an intelligent man.
After this, I looked towards the group where the confirmers were standing with the crowd around them shouting "Oh, how wise!" and lo, a dusky cloud covered them, and in the cloud were flying screech-owls and bats. It was then told me: "The screech-owls and bats flying in the dusky cloud are the correspondences and thus the appearances of their thoughts; for in this world, confirmations of falsities so that they seem like truths are represented under the forms of birds of night whose eyes are illumined inwardly by a fatuous light, whereby they see objects in the dark as though in light. A fatuous spiritual light of this kind is in those who confirm falsities until they seem like truths. The falsities are then believed to be truths and are so called. All such men are in vision a posteriori and not in any vision a priori."
233. III
After this one of the angels said, "Follow me to the place where they are shouting, 'Oh, how wise!' " He added, "You will see human monstrosities. You will see faces and bodies such as men have, and yet they are not men."
I asked, "Are they beasts then?"
He answered, "They are not beasts but beast-men. They are such as are wholly unable to see whether truth is truth or not, but can make whatever they will to be truth. We call such men confirmers."
Following up the shouting, we reached the place, and found a group of men surrounded by a crowd. In the crowd some of noble blood, hearing the men confirm everything they said and favoring them with such manifest agreement, turned and cried, "Oh, how wise!"
[2] But the angel said to me, "Instead of going to them, let us call one of them out of the group." We did so, and going to one side with him, advanced various propositions. He confirmed them all, so that they appeared altogether true. We asked him whether he could also confirm their opposites. He replied, "Just as well."
Then without disguise and from the heart he said, "What is truth? Is there anything true in the nature of things, other than what a man makes true? Make me any statement you please and I will make it true."
I said, "Make this true, 'Faith is the all of the Church." This he did so adroitly and skillfully that the learned standing around admired and applauded. Afterwards I asked him to make it true that charity is the all of the Church, and he did so; and after that, that charity is nothing of the Church. Finally he dressed both propositions up and decked them in such plausibility that the bystanders glanced at one another and said, "Is he not wise!"
"But," I said, "do you not know that to live well is charity, and that to believe well is faith? Does not he who lives well also believe well? Thus faith is of charity and charity is of faith. Do you not see that this is true?"
He replied, "Let me make it true and I shall see." He did so, and said, "Now I see." But presently he made its opposite true, and said, "I see that this also is true."
At this we smiled and said, "Are they not contraries? How can two contraries be regarded as truths?"
He replied indignantly, "You are mistaken. Each is true, for nothing is true but what a man makes true."
[3] Nearby stood a man who had been a diplomat of the first rank in the world. He was amazed at all this, and said, "I am aware that there is reasoning like this in the world; still you are not sane. Make it true if you can that light is darkness, and darkness light."
He replied, "I can do it easily. What are light and darkness but states of the eye? Does not light change to dimness when the eye comes out of strong sunshine?
Again, when it gazes into the sun? Who does not know that the state of the eye changes then, and that it is from this that light appears as shade? On the other hand, when the first state of the eye returns, the shade appears as light. Does not an owl see the darkness of night as the light of day, and the light of day as the darkness of night, and the sun itself as an opaque and dusky globe? If a man had eyes like an owl, which would he call light, and which darkness? What then is light but a state of the eye? And if it is a state of the eye, is not light darkness and darkness light? Therefore the one is true, and the other is true."
[4] The diplomat then asked him to make it true that the raven is white and not black.
He responded: "That also I can do readily," and said: "Take a needle or a razor and open the feathers or quills of a raven. Are they not white inside? Then pluck the feathers and quills and look at the skin of the raven. Is it not white? What is the black around it but shadow, by which one is hardly to decide the raven's color. As for black being shadow only, consult experts in the science of optics and they will affirm it. Or pulverize black stone or glass and you will see that the powder is white."
"But," replied the diplomat, "does not the raven appear black to the sight?"
"And are you," responded the confirmer, "who are a man, going to think according to the appearance of a thing? From appearance you can indeed say that the raven is black, but you cannot think it. For example, you can say from appearance that the sun rises, moves and sets, but as you are a man you cannot think it, because the sun stands still and the earth moves. So with the raven. Appearance is appearance. Say what you will the raven is white as can be. It also grows white as it ages - which I have seen."
[5] We then asked him to tell us honestly whether he was jesting or believed that nothing is true but what a man makes true.
He answered, "I swear that I believe it."
After that the diplomat asked him if he could make it true that he himself was insane. He said, "I can, but I do not choose to do so. Who is not insane?"
This universal confirmer was afterwards sent to angels who explored him to see what kind of man he was. After the examination they said that he possessed not a grain of understanding, because everything above the rational in him was closed and only what was below the rational was open. Above the rational is heavenly light and below the rational is natural light, which latter light is such that it can confirm whatever one pleases. If heavenly light does not flow into natural light, a man does not see that any truth is true, or that anything false is false. To see these is of heavenly light in natural light; and heavenly light is from the God of heaven, who is the Lord. This universal confirmer is therefore neither man nor beast, but a beast-man.
[6] I asked the angel about the lot of such men, and whether they can associate with the living; because man has life from heavenly light, and his understanding is from the same light. He said that such men when alone are not able to think anything or to speak, but stand dumb like machines and as if in deep sleep, but awake as soon as a sound strikes the ear. He added that those who are inmostly evil become such. Heavenly light from above cannot flow into them, but only something spiritual through the world, from which they have the faculty of confirming.
[7] Thereupon I heard a voice from the angels who examined the man, saying to me, "Form a universal conclusion from what you have heard." I formed this conclusion: To be able to confirm whatever one pleases is not the mark of an intelligent man. To be able to see that truth is truth and falsity is falsity and to confirm it, is the mark of an intelligent man.
After this I looked towards the assemblage where the confirmers stood, around whom the crowd was shouting, "Oh, how wise!" and lo! a dark cloud covered them, and in the cloud screech-owls and bats were flying. I was told, "The screech-owls and bats flying in the dark cloud are the correspondences and therefore appearances of their thoughts. For confirmations of falsities to the point that they appear like truths are represented in this world under the forms of birds of night, whose eyes are lighted by a fatuous light within, by which they see objects in the dark as if in light. Such fatuous spiritual light is in those who confirm falsities until they seem to be truths and who afterwards say and believe that they are truths. All these are in posterior vision and not in any prior 1sight."
Footnotes:
1. On the meaning of these terms see408.
233. The Third Relation:
After this one of the angels said, 'Follow me to the place where they are shouting 'O how wise!' and,' he added, 'you will see prodigies of men. You will see faces and bodies that are of man, and yet they are not men.'
And I said, 'Are they beasts then?'
He answered, 'They are not beasts but beast-men, for they are such that they are entirely unable to see whether truth is truth or not, and yet can make whatever they will to be truth. Such with us are called confirmers.'
We followed the shouting and came to the place, and behold a company of men and round about the company a crowd; and in the crowd some of noble descent, who, when they heard that they confirmed everything that they said and favored themselves with such manifest agreement, turned about and said, 'O how wise!'
But the angels said to me, 'Let us not go to them, but call out one from the company.' And we called one out, and went aside with him and conversed on various subjects. And he confirmed them everyone, even so that they appeared altogether as if true. We asked him, 'Whether he could also confirm their opposites?' He said, 'Just as well as the former.'
Then he said frankly and from the heart, 'What is truth? Is their anything true in the nature of things, other than what a man makes true? Say anything you please to me and I will make it true.' I said, 'Make this true, 'That faith is the all of the church.'' And he did it so dexterously and skilfully that the learned standing around admired and applauded. Afterwards I asked him to make it true that charity is the all of the church, and he did it; and after that, that charity is nothing of the church; and then he clothed and decked them both in such appearances that the bystanders looked at each other and said, 'Is he not wise!'
'But,' I said, 'do you not know that to live well is charity? And that to believe well is faith? Does not he who lives well also believe well? And thus faith is of charity and charity is of faith? Do you not see that this is true?'
He replied, 'Let me make it true and I shall see.' And he did it, and said, 'Now I see.' But presently he made its opposite true, and said, ‘I see also that this is true.'
We smiled at this, and said, 'Are they not contraries? How can two contraries be seen as truths?'
Indignant at this, he replied, 'You are in error. Each is true, for nothing is true but what a man makes true.'
Standing near was one who in the world had been an ambassador of the first rank. He was astonished at this, and said, ‘I am aware that there is something like this in the world, but you are insane. Make it true if you can that light is darkness, and darkness light.'
He replied, 'That I can easily do. What are light and darkness but states of the eye? Is not the light changed to shade when the eye passes out of a sunny place? As also when it looks intently at the sun? Who does not know that the state of the eye is then changed, and that it is from this that the light appears as shade? On the other hand, when that state of the eye returns, the shade appears as light. Does not an owl see the darkness of night as the light of day, and the light' of day as the darkness of night, and even the sun itself as an opaque and dusky globe? If any man had eyes like an owl, which would he call light, and which darkness? What then is light but a state of the eye? And if it is a state of the eye, is not light darkness and darkness light? Therefore the one is true, and the other is true.'
The ambassador then asked him to make it true that the raven is white, and not black.
And he responded: 'That also I can easily do,' and said: 'Take a needle or a razor and open the feathers or quills of a raven. Are they not white within? Then remove the feathers and quills and look at the skin of the raven, is it not white? What is the black that is around it but shade, from which the color of the raven is not to be determined? As to black being only shade, consult experts in the science of optics and they will affirm it. Or grind black stone or glass to a fine powder and you will see that the powder is white.'
'But,' replied the ambassador, 'does not the raven appear black to the sight?'
'And will you,' responded the confirmer, 'who are a man, think anything from appearance? You can indeed say from appearance that the raven is black, but you cannot think it. For example, you can say, from appearance, that the sun rises, advances, and sets, but as you are a man you cannot think it, because the sun stands unmoved and the earth progresses. So is it with the raven. Appearance is appearance. Say what you will the raven is entirely white. It grows white also as it grows old. I have seen this.'
We then asked him to tell us, from the heart, whether he was jesting, or believed that nothing is true but what a man makes true.
He answered, ‘I swear that I believe it.'
After that the ambassador asked him if he could make it true that he was insane? He said, ‘I can, but I will not. Who is not insane?'
This universal confirmer was afterwards sent to the angels who explored him, as to what kind of man he was; and they said after exploration that he possessed not one grain of understanding, because all that was above the rational in him was closed, and only that was open which is below the rational. Above the rational is heavenly light and below the rational is natural light, and this light is such that it can confirm whatever one pleases. But if heavenly light does not flow into natural light, a man does not see whether any truth is true, nor therefore, that anything false is false. To see these is of heavenly light in natural light; and heavenly light is from the God of heaven, who is the Lord. This universal confirmer is therefore, neither man nor beast, but a beast-man. I asked the angel concerning the lot of such, and whether they are able to be with the living; because man has life from heavenly light, and from this light is his understanding. He said that such when they are alone are not able to think anything, nor thence to speak, but that they stand dumb as machines, and as if in profound sleep, but that as soon as they catch anything with the ears they awake. And he added that they become such who inmostly are evil. Heavenly light cannot flow into them from above, but only a somewhat spiritual through the world, from which they have the faculty of confirming.
This said, I heard a voice from the angels who explored him, saying to me, 'From the things you have heard form a universal conclusion.' And I formed this conclusion: That to be able to confirm whatever one pleases is not the Mark of an intelligent man, but to be able to see that the truth is true and that the false is false, and to confirm it is the Mark of an intelligent man.
After this I looked towards the assemblage where the confirmers stood and the crowd around them were shouting 'O how wise!' and lo! a dark cloud overveiled them; and in the cloud screech-owls and bats were flying; and it was told me, 'The screech-owls and bats flying in the dark cloud are the correspondences and therefore, appearances of their thoughts. For confirmations of falsities even so that they appear as truths, in this world, are represented under the forms of birds of night, whose eyes a fatuous light within illuminates, by which they see objects in the dark as if in light. Such fatuous spiritual light is in those who confirm falsities until they seem as truths, and afterwards say and believe that they are truths. All these are in posterior vision and not in any prior sight.' 1
Footnotes:
1. Prior and posterior vision seem to be explained in n. 408 of this work, where we read: 'To think and conclude from the interior and prior is to think from ends and causes to effects; but to think and conclude from the exterior or posterior is, from effects to causes and ends.'
233. Tertium Memorabile: Post haec dixit unus ex Angelis, "sequere me ad locum, ubi vociferantur, O quam Sapientes," et dixit, "videbis portenta hominum; videbis facies et corpora, quae sunt hominis, et tamen non sunt homines;" et dixi, "suntne tunc bestiae;" respondit, "non sunt bestiae, sed bestiae homines; sunt enim qui prorsus non videre possunt, num verum sit verum, vel non, et tamen possunt facere ut sit verum, quicquid volunt; tales apud nos vocantur Confirmatores:" et sequuti sumus vociferationem, et venimus ad locum: et ecce Caetus virorum, et circum Caetum turba, et in turba aliqui ex nobili stemmate, qui dum audiverunt, quod confirmarent omnia quae dicebant, et sibi tam manifesto consensu faverent, se converterunt, et dixerunt, O quam Sapientes.
[2] Sed dixit mihi Angelus, "ne adeamus illos, sed evocemus e Caetu unum;" et evocavimus, et cum illo secessimus, et loquuti sumus varia; et ille confirmabat singula, usque ut prorsus apparerent sicut vera: et quaesivimus illum, num etiam possit confirmare contraria; dixit, quod tam bene sicut priora; dixit tunc aperte, et ex corde, "quid verum; num datur 1aliquod verum in rerum natura aliud, quam quod homo facit verum; dic mihi quicquid placet, et faciam id ut sit verum;" et dixi, "fac hoc verum, quod Fides sit omne Ecclesiae;" et fecit hoc ita dextre et solerter, ut Eruditi circumstantes admirati sint, et adplauserint: postea petii ut faceret verum, quod Charitas sit omne Ecclesiae, ac fecit; et postea, quod Charitas sit nihil Ecclesiae; ac investivit utrumque, et ornavit apparentiis, ut adstantes inspicerent se mutuo, et dicerent, "estne hic Sapiens:" at dixi, "nonne scis, quod bene vivere sit charitas, et quod bene credere sit fides; numne qui bene vivit, etiam bene credit; et sic quod fides sit charitatis, et charitas fidei; videsne quod hoc verum sit;" respondit, "faciam id verum, et videbo;" ac fecit, et dixit, "nunc video;" at mox fecit contrarium ejus, ut esset verum, et tunc dixit, "video etiam quod hoc verum sit:" ad haec subrisimus, et diximus, "suntne contraria; quomodo potes duo contraria videre 2ut vera;" ad haec indignatus respondit, "erratis; est utrumque verum, quoniam non aliud est verum, quam quod homo facit verum."
[3] Stabat prope aliquis, qui in Mundo fuerat Legatus primi gradus; ille hoc miratus est, et dixit, 3"agnosco quod aliquid simile in Mundo sit, sed usque tu insanis; fac si potes ut sit Verum, quod Lux sit Caligo, et Caligo Lux;" et respondit, "hoc faciam facile; quid Lux et Caligo nisi Status oculi; nonne mutatur Lux in umbram dum Oculus ex aprico venit; ut et dum intense intuetur Solem; quis non scit, quod status oculi tunc mutetur, et quod Lux inde appareat ut umbra, ac vicissim dum status oculi redit, quod umbra appareat ut lux: nonne Noctua videt caliginem noctis ut lucem diei, ac lucem diei ut caliginem noctis, tum ipsum Solem ut globum opacum et furvum; si quis homo haberet oculos sicut noctua, quid vocaret Lucem et quid Caliginem; quid tunc Lux nisi Status oculi, et si est status oculi, numne Lux est Caligo, et Caligo Lux, quare unum est verum, et alterum est verum."
[4] Postea Legatus rogavit, ut faceret hoc ut sit verum, quod Corvus sit albus et non niger, et respondit, "etiam hoc faciam facile," et dixit, 4"sume acum seu novaculam, et aperi plumas seu pennas corvi; nonne intus albae sunt; tum remove pennas et plumas, et specta corvum a cute; nonne est albus; quid nigrum quod circum est nisi umbra, e qua non judicandum est de colore Corvi; quod nigrum sit modo umbra, consule gnaros scientiae optices, et dicent; aut mole nigrum lapidem aut vitrum in, tenuem pulverem, et videbis quod pulvis sit albus;" sed respondit Legatus, "apparetne Corvus niger coram visu;" at Confirmator ille respondit, "vis tu, qui es homo, cogitare aliquid ex apparentia; potes quidem loqui ex apparentia, quod Corvus sit niger, sed non potes id cogitare; ut pro exemplo, potes loqui ex apparentia, quod Sol oriatur, progrediatur, et occidat, sed quia es homo, non potes cogitare id, quia Sol stat immotus, et tellus progreditur; simile est cum Corvo; apparentia est apparentia; dic quicquid vis, Corvus est totus quantus albus; albescit etiam cum senescit; hoc vidi."
[5] Deinde rogavimus illum, ut diceret ex corde, num joculetur, vel num credat, quod non sit aliquod verum nisi quod homo facit verum, et respondit, "juro quod credam." Postea Legatus quaesivit, num posset facere verum quod ipse insaniret, et dixit, "possum sed non volo; quis non insanit." Post haec universalis ille Confirmator missus est ad Angelos, qui explorarent illum qualis est; et hi post explorationem dixerunt, quod ille ne quidem granum intellectus possideat, quia omne id quod supra rationale est, apud illum occlusum est, et solum id quod infra rationale est, apertum est; "supra rationale est Lux coelestis, ac infra rationale est Lux naturalis, et haec Lux talis est, ut confirmare possit quicquid lubet; at si non Lux coelestis influit in lucem naturalem, homo non videt, num aliquod verum sit verum, et inde nec quod aliquod falsum sit falsum; et haec et illa videre, est ex Luce coelesti in luce naturali, et Lux coelestis est a Deo Coeli, qui est Dominus; quare universalis ille Confirmator 5non est homo nec bestia, sed est bestia homo."
[6] Quaesivi Angelum de sorte talium, et num possint una esse cum vivis, quia vita homini est ex Luce Coelesti, et ex hac est Intellectus ejus; et dixit, quod tales, cum soli sunt, non possint aliquid cogitare, et inde loqui, sed quod stent sicut machinae muti, et sicut in alto sopore; at quod expergiscantur, ut primum auribus captant aliquid; et addidit, quod illi fiant tales, qui intime mali sunt; "in hos non potest Lux coelestis a superiori influere, sed modo aliquod spirituale per Mundum, unde illis facultas confirmandi est."
[7] His dictis, audivi vocem ex Angelis, qui exploraverunt illum, ad me, dicentem, 6"fac ex auditis illis universale Conclusum," et feci hoc: "Quod posse confirmare quicquid lubet, non sit intelligentis, sed quod posse videre, quod verum sit verum, et quod falsum sit falsum, et id confirmare, sit intelligentis." Post haec spectavi ad Caetum, ubi stabant Confirmatores, et turba circum illos clamabat, O quam 7sapientes; et ecce Nubes fusca obvelavit illos, et in nube volabant ululae et vespertiliones; et dicebatur mihi, "ululae et vespertiliones in nube fusca volantes, sunt correspondentiae, et inde apparentiae cogitationum illorum; quoniam confirmationes falsitatum usque ut appareant sicut veritates, repraesentantur in hoc Mundo sub formis avium noctis, quorum oculos fatua lux intus illuminat, ex qua vident objecta in tenebris, sicut in luce: talis Lux fatua spiritualis est illis, qui confirmant falsa, usque dum videntur sicut vera, ac postea dicuntur et creduntur vera: sunt omnes illi in visione posteriore, et non in aliquo visu priori."
Footnotes:
1. Prima editio: detur (sed cf. 334[2])
2. Prima editio: videri
3. Prima editio: dixit;
4. Prima editio: dixit;
5. Prima editio: Confirmator,
6. Prima editio: dicens,
7. Prima editio: o quam