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i
EMANUEL SWEDENBORG:
A BIOGRAPHY.
BY
JAMES JOHN GARTH WILKINSON.
" What is this
'Gainst which I strive to shield the sight in vain,"
Cried I, " and which toward ns moving seems?"
** Marvel not if the family of heaven,"
He answered, " yet with dazzling radiance dim
Thy sense. It is a messenger who comes,
Inviting man's ascent Sneh sights ere long,
Not grievoos, shall impart to thee delight,
As thy perception is hy nature wrought
Up to their pitch."
Carjf^s Dante.
LONDON :
WILLIAM NEWBERY, 6, KING STREET, HOLBORN.
1849.
LONDON :
PRINTKU BT WALTON AND MITOHBLL,
Wardoar Streeti Oxford Street.
TO
Dr. P. E. SYEDBOM,
PBLIX)W OP THB UNIVEBfllTY OF UP8AL,
LIBRARIAN TO THB BOTAL ACADEHT OF BCISNCB8 OF BWEDEK,
AND HBAD MASTBB OF THB MBW SCHOOL IN 8TOCKHOLH,
THIS WOBK IB DBDICATBD,
AS A SLIGHT BUT SIKCBBB TOKEN OF FRIENDSHIP, aKATITUDE AND ESTBEV,
BY
THE AUTHOR.
/
PEEFACE.
I HERE present to English readers a first attempt
towards a connected Biography of Swedenborg, fully
sensible of my own de^ciencies for such an under-
taking. But my studies have seemed to require it
of me at a period when the exchange of thought
and learning is freer than heretofore, and when each
man^s wares are expected in the market. My first
end will be satisfied if it renders an author, hitherto
unknown from his great peculiarity, and diflScult of
access from his bulk, an object of some knowledge
to the literary and intelligent classes.
In fulfilling my design I have endeavored to keep
always in view, that I am writing a life and not
pleading a cause. Still I have written the life af- .
firmatively, because I could not help it. The method
has its advantages; for as our Carlyle says, "sym-
pathy is the first essential towards insight.^^ Nothing
however will better please me, than a fair biography
by another, from an opposite point of view.
For whatever I have said, I alone am responsible.
■Vt .
VI PBEFAC£.
No body of persons is chargeable with my senti-
ments in the work. While writing it, I have had
no audience before me but the public.
I have every where made use of the most au-
thentic documents and sources.
The reader who desires a further elucidation of
Swedenborg's philosophy, necessarily brief in a po-
pular life, wUl find more on the subject in the Intro-
duction to my translation of the Animal Kingdom,
and in my Introductory Remarks to Mr. CUssold's
, version of the Economy : I would also refer him to
Mr. Strutf s translation of Swedenborg^s Chemical
Specimens, and to Mr. Clissold's, of the Principia,
and to my Popular Sketch of Swedenborg's Philoso-
phical Works.
I have omitted no tolerably authenticated singu-
larities of the subject of this Memoir. Such things
are odd in the life of particular persons, because we
do not understand the life. They either enlarge our
apprehension, or measure our dullness. I have said
the worst of Swedenborg that I honestly can : it
will be a good voice that says the lawful best. I
have not attempted it.
Hampsteady Oct, 5, 1849.
CONTENTS.
PART I.
rAoa
SWEDENBORG, THE PHILOSOPHER OF NATURE 1
PART II.
SWEDENBORG, THE SEER, THEOLOGIAN, AND PHILOSOPHER
OF SPIRIT 73
PART III.
PERSONAL TESTIMONIES AND ANECDOTES 220
PART IV.
«
SPIRITUAL OPENINGS AND WANTS 248
LIFE OF 8WEDENB0RG.
PART I.
There is^ in the present day, a oonstantlj increasing en-
quiry among intelligent persons^ respecting the life and
labors of Swedenborg, whose name begins to be whispered,
with more or less respect, and with undefined feelings,
throughout Christendom ; and it is the intention of the
following pages to give a short account of that author's
career, to serve as a guide to those readers who are inter-
ested in the subject, and to facihtate them in pursuing it
for themselves. We shall dogmatize but little in the nar-
rative, but chiefly state facts, and accompany them with a
few comments. We are no followers of Swedenborg, al-
though we accept his views of Christianity, but not because
he discovered them» but because they were there to be dis-
covered, and are true. The truth, we believe, is not
arrested or contained by any man, but as soon as found,
the mind may pass from that level, and rise from it as a
vantage ground to new truths. It is, therefore, in the
service of the public,, and not of Swedenborg, that we write
these pages ; for the time has come when every enlightened
man and woman ought, for their own sakes, to know of
Swedenborg and his preteasious.
For consider the case. Here was an author, flourishing
in the last century, whose principal works were written
' 7 B
Z LIFE OF SWEDENBOR6.
from 1721 to 1772, and who, enjoying at first a good repu-
tation as a scientific and practical man, saw that reputation
gradually expire as his own mind unfolded in his works,
until at length he was only known as a visionary, and the
fact of his early career was scarcely remembered by his few
surviving contemporaries. There was every reason why
his works died to that age. He had a firm faith, from the
first, in the goodness of God, in the powers of the mind,
in the wisdom and easiness of creation, and in the immove-
able firmness of revelation ; later on, a belief too in spiritual
existence, in a sense intelligible to all mankind. In his
case, there was a breaking of shell after shell, — a rolling
away of delusion after delusion, until the truth was seen to
be itself real — to be the true creation, the world above
and before the world, of which mortal creatures are made.
How could so substantial a personage — a man whose spirit
and its relations were a body and a force — ^be seen at all in
the last century, when the public wave ran in spring-tides
towards materialism} frivolity, and all conventionalities ?
The savage might as easily value a telescope or a theodolite
as Europe estimate a Swedenborg at such an era. Accord-
ingly, in proportion as he transcended brute matter and
dead facts, he vanished from its sight, and was only men-
tioned with ridicule as a ghost-seer — the next thing to a
ghost. But how stands the matter now ? The majority,
it is true, know nothing of Swedenborg ; and it is for them
we write. But the vast majority of those who do know —
and the number is considerable in all parts of the civilized
world — regard him with respect and affectionate admiration;
many hailing him as the herald of a new church upon
earth ; many as a gift of the same provident deity who has
sent, as indirect messengers, the other secular leaders of
the race, — the great poets, the great philosophers, the
guiding intellects of the sciences ; many also still looking
towards his works in order to gain instruction from them.
GROUNDS FOR WRITING IT. 3
and to settle for themselves the author's phice among the
benefactors of his kind. We ourselves are in all these
classes, allowing them to modify each other ; and perhaps,
on that account, are suitable to address those who know
less of the subject, for we have no position to maintain but
the facts of the case.
Now whence this change in public opinion ? It has been
the most silent of revolutions, a matter almost of signs
and whispers. Swedenborg^s admirers have simply kept
his books before the public, and given them their good
word when opportunity offered. The rest has been done
over the heads of men, by the course of events, by the
advance of the sciences, by our new liberties of thought,
by whatever makes man from ignorant, enlightened, and
from sensual, refined and spiritualized. In short, it is the
world's progress under Providence which has brought it to
Swedenborg's door. For where a new truth has been dis-
covered, that truth has said a courteous word for Sweden-
borg ; where a new science has sprung up and entered upon
its conquests, that science has pointed with silent-speaking
finger to something friendly to, and suggestive of, itself in
Swedenborg ; where a new spirit has entered the world, that
spirit has fiown to its mate in Swedenborg ; where the age
has felt its own darkness and confessed it, the students of
Swedenborg have been convinced that there was in him
much of the light which all hearts were seeking. And
so forth. The fact then is, that an unbelieving century
could see nothing in Swedenborg ; that its successor, more
trustful and truthful, sees more and more ; and strong in-
dications exist that in another five-and-twenty years the
field occupied by this author must be visited by the leaders
of opinion en masse, and whether they will or no ; because
it is not proselytism that will take them there, but the ex-
pansion and culmination of the truth, and the organic course
of events. The following pages will have their end if they
b2
4 LIFE OF SWEDENBOR6.
be one pioneer of this path which the learned and the mien
are to traverse.
Emanuel Swedenborg was bom at Stockholm in
Sweden^ on the 29th of January^ 1688. Descended from
a family of credit and respectability among the miners of
Stora Kopparberg (the great copper mountain), he was
the third child and second son of Dr. Jesper Swedberg,
Bishop of Skara in West Gothland^ and of Sarah Behm,
daughter of Albrecht Behm« Assessor of the Royal Board
of mines. His father^ a man of talent and influence, and
a voluminous author on many subjects both sacred and secu-
lar, held successively the appointments of Court Chaplain,
Professor of Theology, and Provost of the Cathedral at
Upsal, before he was made a bishop. The character of this
prelate stood high in Sweden ; his voice was heard on great
occasions, whether to reassure the people under the calamity
of battle or pestilence, or to rebuke the vicious manners of
the upper classes, or the faults of the king himself; he
labored with constant and vigorous patriotism to rouse the
public spirit of the country for useful and Christian objects.*
Swedenborg' s parentage and home were, therefore, happy
omens of his future life : he was brought up with strict but
kindly care; was carefully educated by his father in all
innocence and scientific learning ; and enjoyed the oppor-
tunities afforded by the sphere and example of family vir-
tues, accomplishments, and high station, with which he
was surrounded.
The only record we have of his childhood is in a letter
which he wrote late in life to Dr. Beyer. " With regard
to what passed in the earliest part of my life, about which
you wish to be informed : from my fourth to my tenth
year, my thoughts were constantly engrossed by reflecting
on God, on salvation, and on the spiritual affections of
* For further particulars respecting this prelate, see our Biography
of Jesper Swedberg in the Penny Cyclopedia,
A.D. 1688— 1700.] BIRTH, PARENTAGE, ETC. 5
man. I often revealed things in my discourse which
filled my parents with astonishment, and made them
declare at times, that certainly the angels spoke through
my mouth.
" From my sixth to my twelfth year, it was my greatest
delight to converse with the clergy concerning faith; to
whom I often observed, that charity or love is the life of
faith, and that this vivifying charity or love is no other
than the love of one's neighbor; that Grod vouchsafes this
faith to every one ; but that it is adopted by those only who
practise that charity.
*' I knew of no other faith or belief at that time, than
that God is the creator and preserver of nature ; that he
endues man with understanding, good inclinations, and
other gifts derived from these.
" I knew nothing at that time of the systematic or dog-
matic kind of faith, that God the Father imputes the
righteousness or merits of his Son to whomsoever, and at
whatever times, he wills, even to the impenitent. And had
I heard of such a faith, it would have been then, as now,
perfectly unintelligible to me."
This information from Swedenborg himself shews at
how early a period he was penetrated with that theolo-
gical reform which is all in all in his latest writings ; and
when to this it is added, that his sayings at the time were
so extraordinary that his parents used to declare that '' the
angels spoke through his mouth,'' we see how deeply were
the preparations laid for that spiritual and mental condition
which his mature years were to present. Love as superior
to faith, and spiritual intercourse as a way of information
on spiritual things, were both shadowed forth in his very
childhood ; were both carried through science in his adult
life, furnishing the torch of so many intellectual discoveries ;
and at length were completed in an unparalleled dogmatic
6 LIFE OF SWEDENBOR6.
system of theology on the one hand, in a bodily* introduc«
tion to the spiritual world on the other. It may be an-^
swered that these confessions only prove the enthusiastic
character of our author ; but let us not beg the question
which Swedenborg's life states.
In the sequel we shall have to point out some psycho-
logical peculiarities that occurred at ''his morning and
evening prayers" during his tender years, but at present
we only note how free his father had left his mind of Lu-
theran dogmas, and how much his future course was in-
debted to this early respect which the Bishop paid to his
son's independence. Reared as he was under a strict
ecclesiastic, it is surprising that up to his twelfth year he
knew nothing of '' the plan of salvation," whether it argues
his own inability to learn it, or his father's disbehef in it,
or the omission of the latter, from whatever motives, to
teach it to his son. Dr. Swedberg, however, was a serious
and earnest man, and under date of April, 1 729, he thus
writes of the subject of our memoir ; — " Emanuel, my son's
name, signifies ' God with us,' — a name which should con-
stantly remind him of the nearness of God, and of that
interior, holy, and mysterious connection, in which, through
faith, we stand with our good and gracious God. And
blessed be the Lord's name ! God has to this hour indeed
been with him ; and may God be farther with him, until
he is eternally united with Him in his kingdom."
Great care was bestowed by the Bishop on Swedenborg's
education, which he received principally at the University
of Upsal. " A son of Bishop Swedberg," says Sandel,
" could not fail to receive a good education . . . such as was
suited to form his youth to virtue, industry and soUd
knowledge, particularly in those sciences that were to con-
* By body we do not mean the material but the spiritaal body ;
for all spiritual things are bodily, though not material.
A.D. 1709-10.] ACADEMICAL CAREER. 7
stitnte his chief pursuit.'"** During his residence at Upsal
Swedenhorg was assiduous in studying the learned lan-
guages, mathematics, mineralogy, and natural philosophy.
In 1709, at the age of 22, he took his degree of Doctor
of Philosophy, and his first pubUcation was an edition of
select Sentences of Seneca and Publius Syrus Mimus,
with comments of his own, which he had written for the
degree.f First the author gives parallel aphorisms and
passages from other writers, and then remarks of his own.
In the latter we have often to admire his precocious judg-
ment in treating of subjects which commonly belong to more
adult consideration. The moral tone of the commentary is
particularly vigorous, and when he speaks of friendship,
filial love, and the Hke, there is a genius in his words pro-
ceeding from the fountains of the heart. The work was
dedicated to hi^ father, in a prelude full of gratitude and
respectful love.
At the same date he published, in a work of his father's,
a Latin version^ of the Twelfth Chapter of Ecdesiastes,
which shewed great command of the Latin language and
poetical expression of a high order.
Having completed his university education, in 1710» ac-
cording to the practice of the time, he commenced a course
of travel, and first he came to London. In his brief diary
of the voyage, he relates with much simplicity the adven-
tures which befel him. After a severe storm, in which
there was danger of foundering, the ship was mistaken
for a Danish pirate by an armed English vessel, and
* An Account qf Enumuel Swedenborg, aa contained in a Eulo-
ghm to his Memory , by M, SandeL
t X. AwmH Seneca et Pub. Syri Mimi forean et dliorum eelecta
SententuB, Qtuu notie ittuetratas edidit Emanuxl Swsdbero
[Swedenbobg]. Adfidem rariseinUB editionia principle anni 1709
denuo publid juris fecit et fragmenta nuper reperta adjecit Dr. J,
J*. E. Tafel.
X Inserted in Tafers Magazin, Band. 111., 1844.
8 LIFE OF SWEDBNBORG.
fired into, but without damage ; and secondly, when he
entered the port of London, some of his own countrymen
came on board, and persuaded him to land at once, in ig-
norance of the quarantine regulations. The plague at the
time was raging in his own country ; and Swedenborg re-
cords that it was with difficulty that he escaped hanging
for his imprudence.
He spent a twelvemonth at London and Oxford, from
whence be passed to the continent, and Hved for more than
three years in France, Holland, and other countries. In
1715, he published at Greifswalde an Oration on the return
of Charles XII. from Turkey, and a small volume of Latin
prose fables,* professedly after the manner of Ovid, but
shadowing forth the virtues and exploits of certain modem
Scandinavians; as he says, "kings and great people." In
this work there is evidence of an acute faculty of observation,
of considerable power of fancy and humour, and especially
of a regard to the forms of mythological lore. In the latter
respect it suggests the JForship and Love of God, a work
of thirty years later date, which we shall have to notice
presently. At this time Swedenborg wrote to his brother-
in-law, that he was " alternating mathematics with poetry
in his studies," an instance of his early flexibility, and
which sheds hght upon his future deeds.
From Greifswalde he returned home in 1715, through
Stralsuud, just as Charles XII. was about to be besieged
in that city, and it was probably shortly after this that he
put forth at Skara a little volume of poemsf written for the
most part on his travels. These poems display fancy, but
* Camena Borea, cum hercum et heroidumfaetit ludetu, nve Fa-
BBLLJS OvidianU nmiiegt Hfc Ab Emanubl Swbdbbbg [Sweden-
BORO]. Edidit Dr. J. F. E. Tafel.
t Ludw Heliconiut, Hve Cdmnna 3iiieeUanea, puB vortit in
loeig eeeinii Emamubl Swbdbbbo [Swbobnbobo]. Reoensnit Dr.
J. F. E. Tafel.
A.V. 1710-15.] FIRST travels: FABLES AND POEMS. 9
t controlled imagination. If we may oonvey to the English
reader such a notion of Latin yerses^ they remind one of
the Pope school, in which there is generally some theme or
moral governing the flights of the muse. Under various
forms, they hymn the praises of patriotismy love, friendship,
and filial regard, and they love mjrthological clothing. It
is noteworthy that we find so methodical a philosopher as
Swedenborg making courteous passes with the Muse, as
though to acknowledge the truth and import of immortal
song. Still his effusions were hardly more than a polite
recognition of poetry, that sweeter and weaker sex of truth ;
for to call Swedenborg himself a great poet, as Count
Hopken has done, is blind and undiscriminating. He did
indeed weave great poetry at last, but it was by the order
and machinery of a stupendous intelligence, and poetry so
produced is not proper poetry but reason, — ^is not female but
masculine truth.
One of his poems has been spiritedly paraphrased in
our own day by Francis Barham, who considers it by far
the finest in the collection, and to give the reader some
idea of the above volume, as well as to adorn our own pages,
we insert his version. " Swedenborg," he premises, " was
at this time twenty-two years of age. Charles XII., the
glorious monarch of Sweden, after having reduced the
Danes to obedience, had attacked the Russians ; and, after
the disastrous battle of Pultowa, was enclosed in Bender,
the sport of Turkish intrigues. At this crisis of his fate,
the King of Denmark determined to avenge his past dis-
graces on the Swedes. He made a descent on Schonen,
and took the town of Helsingburg. The Swedes, however,
remained firm, and the disasters of their king rather in-
flamed their loyalty and patriotism than dispirited them.
An army, under Steinbock, partly consisting of undisci-
plined peasants, gave the Danes a bloody defeat, and forced
the survivors to quit the country with precipitation.
b3
10 LIFE OF SWEDENBORG.
''Such was the occasiop of Swedenboi^'s triumphal
Ode to Steinbock on the Defeat of the Danes."
The following is Barham's paraphrase : —
« Lulled be the diBsonance of war — the CFAsh
Of blood-stained arms — and let us listen now
To sweetest songs of jubilee. From harp
And thrilling lyre, let melodies of joy
Ring to the stars, and eyery sphere of space
Glow with the inspiring soul of harmony.
Phoebus applauds, and all the Muses swell
Our glory on their far-resounding chords.
Well may the youthful poet be abashed,
Who sings such mighty enterprise, — ^his theme
So great, so insignificant his strain ! —
Let Europe boast of Sweden — ^in the North,
South, East, and West, victorious. — Round the Pole
The seven Trionea dance exultingly,
While Jove the Thunderer sanctions his decree.
Never to let the hyperborean bear
Sink in the all-o'erwhelming ocean stream ;
For when in the wave he bathes his giant limbs,
'Tis but to rise more proudly. Even now
The fertile Scandia wreaths her brow with flowers.
And Victory's trophies glitter over Sweden.
The God of battles smiles upon our race.
And the fierce Dane sues for our mercy : — Yea,
The troops insidious Cimbria sent against us.
Lie scattered by a warrior young in arms.
Though Swedish Charles, our hero King's afar
In Russian battles — ^his bright valour fills
The heart of Steinbock — the victorious one ; —
These names of Charles and Steinbock like a spell
Created armaments, and hurled pale fear
Among our foes. — Steinbock ! thy red right hand
Hath smitten down the spoiler ; and in thee.
Another Charles we honor, — ^and rejoice
To hail thee, hero of thy grateful country.
Bind the triumphal laurel round thy brow.
Such chaplet well becomes the invincible ;
Ascend thy chariot — ^we will fling the palms
MAHTIAL ODE TO 8TEINBOCK. 11
Before thee, while the peal of martial music
Echoes thy high celebrity around.
Hadst thou in olden times of fable liyed,
I had invoked thee as a demigod.
Behold, how glitteringlj in northern heaven
Thy star exults : the name of Magnus fits
Both it and thee^ inseparably linked :
In thee, the genius of the North expands,
And all the virtue of thy ancestry
Illustrates thee. Chief of our gallant chiefs —
Too gallant for a song so weak as mine —
Oh ! could their names enshrined in monuments
Appear, how would the eyes of Sweden kindle
To read them. Coronets of gold for thee.
Were all too little recompense; — thereafter,
A crown of stars is all thine own. The foe
Lies broken by thy force and heroism :
Numerous as Denmark's sands they came — how few
Returned — ^their princes and their soldiery
Repulsed with scorn, while shuddering horror hung
Upon their flight — Jove's thunderstorms assailed
Their bands of treachery, daylight was eclipsed
In thickest clouds, and the pure cause of Grod
And patriotism triumphed. Ay, the cause
Of Sweden's royalty, which Denmark strove —
How vainly — ^to despoil. Our king perceived
Their rising hatred ; poets were forbid
To sing his praise — ^his praise beyond compare :
For this, in sooth, the land was steeped in blood ;
Even for this^ the fire and sword laid waste
Our native soil. Then let each warrior bind
The laurel chaplet, and the bard exult
O'er slaughtered rebels. For the destiny
Of Charles shall yet awake the Muse's hymns.
Ah, soon return, — Oh, monarch of our love !
Oh ! Sun of Sweden, waste not all thy light
To illume the crescent of the Ottomans :
Thy absence we bewail, wandering in glooms
Of midnight sorrow — save that these bright stars
That lead us on to victory, still console
Thy people's hearts, and bid them not despair."
12 LIFE OF 8WEDENBOR6.
Oar author was now on the threshold of actWe ]i(e, and
his Bight Reverend father gave him full liberty to choose
the direction of his future career. The old gentleman has
left in the Library at Skara, an autobiography of 1000
pages, in which, as we have seen, he mentions his son
Emanuel with praise and pride. This book must be a cu-
riosity, and we hope will one day be published, to illustrate
the history and manners of the time and the writer. In the
course of other matter the Bishop says : — " I have kept
my sons to that profession to which Grod has given them
inclination and liking : I have not brought up one to the
clerical office, although many parents do this inconsider-
ately, and in a manner not justifiable, by which the Chris-
tian church and the clerical order suffer not a little, and
are brought into contempt."
Swedenborg started in life with powerful family con-
nexions : one of his sisters married Eric Benzelius, a man
of great talents and influence, and subsequently Archbishop
of Upsal ; another was united to Lars Benzelstiema, gov-
ernor of a province, and whose son became a bishop. Other
members of his family also enjoyed ecclesiastical and civil
dignities. There can be no doubt that he had abundant
patronage with the court, in addition to the great talents
and moral integrity which were his personal commendation.
The profession to which he brought these advantages, was
such as was concerned about mining, smelting, and various
mechanical and engineering works. His letters from abroad
to Eric Benzelius at Upsal, brought him into connexion
with the active and youthful minds in that University, de-
tailing, as they did, whatever inventions, discoveries, and
good books he met with on his travels, as well as new ideas
and suggestions of his own. No sooner had he returned
to Sweden in 1715, than we find him entering upon the
active prosecution of his calling.
" Swedenborg," says Collin, " is silent on the merits
[a.d. 1715-16.] MINING AND MECHANICS. 13
of his youths which were great. The author of a disser*
tation on the Boyal Society of Sciences at Upsal, puhfished
in 1789, mentions him as one of its first and hest members,
thus: — 'His letters to the Society while abroad, witness
that few can travel so usefully. An indefatigable curiosity,
directed to various important objects,- is conspicuous in all.
Mathematics, astronomj, and mechanics, seem to have been
his favorite sciences, and he had already made great pro-
gress in these. Every where he became acquainted with
the most renowned mathematicians and astronomers, as
Flamstead, Delahire, Varignon, &c. This pursuit of know-
ledge was also united with a constant zeal to benefit his
country. No sooner was he informed of some use^ dis-
covery, than he was solicitous to render it beneficial to
Sweden, hy sending home models. When a good book was
published, he not only gave immediate notice of it, but
contrived to procure it for the library of the University."
From 1716 to 1718 he edited a periodical work, en-
titled Dtsdalus Hyperboreua,* a record of the new fights
of mechanical and mathematical genius in Sweden. This
work reached six numbers. In the preface to it, the editor
shewed how little he valued the "impossibilities" of the
day: he had already begun to think of flying-machines,
and to speak of them as among the desiderata of the age ;
for he was imbued with the very spirit of our own railroad
and electric era, and had a very hmited beUef in final im-
possibilities. Among the contributors to this work was
Christopher Polheim, called the Swedish Archimedes,
whose connexion with Swedenborg was of great importance
to the latter. Besides this, the Deedalus is said to contain
the lucubrations and papers of a scientific society that was
founded hy Eric Benzelius among the professors at Upsal.
In the course of 1716, Swedenborg was invited by Pol-
* The Dadalus has not been translated into English.
14 LIFE OF SWEDENBORG.
heim to repair with him to Lund« to meet Charles XIL,
who had just escaped from Stralsund^ when he enjoyed much
intercourse with the king, who was pleased to praise the Da-
dolus, and to take Swedenborg under his royal patronage.
It was his Majesty's wish that in time he should succeed
Polheim, the Counsellor of Commerce. He had the choice
of three offices, and Charles had the warrant for the rank
and duties of extraordinary Assessor of the Board of Mines
made out for him. (The Board of Mines, it is to be ob-
served, was a constitutional department of the Govemraent,
having inspection over the mines and metallic works, so
important to the prosperity of Sweden, whose foreign com-
merce b still greatly dependent upon its mineral wealth.)
On this occasion intrigue was busy against him, but the
clear-sighted Charles saw the merits of Swedenborg, and
confirmed him in hb place, obliging the other candidate,
at the king's own table, to write out the warrant himself.
The king also wrote a letter to the College of Mines, " or-
dering that Swedenborg should have a seat and voice in the
College, whenever he could be present, and especially when-
ever any business of a meehafdcal nature was to be con-
sidered." It was also expressly stated in the same docu-
ment, '' that Swedenborg was appointed to cooperate with
Polheim, and assist him in his affairs, and in the working
of his inventions." The works of which he was thus
immediately summoned to the joint superintendence, were
the formation of the basin of Carlscrona, and of locks
between Lake Wener and Gottenburg, among the rapids
and cataracts of Trolhatta. Upon these undertakings he
was engaged from time to time until the death of his royal
master.
At this period there occurred an interesting passage in
his life. He sojourned in Polheim' s house, at once as his
coadjutor, and as his pupil in mathematics, and fell in love
with his second daughter, Emerentia Polheim. '* Polheim's
[a.d. 1716-18.] ROYAL PATRONAGE, AND FIRST LOVE. 15
eldest daughter," says he in one of his letters, " is pro-
mised to a page of the king's named Marmenbrom. I
wonder what people say of this in relation to myself. His
second daughter is, in my opinion, much the handsomest."
The lady was only in her fourteenth year, and not being
willing to accept Swedenborg's overtures, she did not suffer
herself to be betrothed. Her father however had a great
affection for him, and gave him the lady in a written agree-
ment, hoping that in future years his daughter would be
more favorably disposed. This bond his daughter, from filial
obedience, signed. Great was her depression of mind after
thus binding herself to one to whom she felt no attach-
ment ; and her brother, in compassion, abstracted the do-
cument secretly from Swedenborg, who used to read it over
day after day, and soon missed it. When Swedenborg
found what anguish he had caused to the object of his af-
fections, he freely relinquished all claims to her hand, and
took his departure from her father's house ; and this is the
only love affair which his biographers have to record. For
the life of prodigious concentration that he was thenceforth
to lead, it seemed almost necessary that the ordinary impe-
diments to soUtary and public energy should be put aside ;
and this early disappointment probably had its share in
preventing him from contracting domestic ties. So at least
the best authorities presume. We shall once again recur
to this topic later on.
With regard to the Da<ialu8, it appears to have been
stopped for want of funds. In a letter from Wennesborg,
(of which we insert the latter part also, for the light which
it throws on Swedenborg's prospects at the time,) Sept. 14,
1718, our author says : " I found his majesty very gracious
to me, more so than I could expect ; which is a good omen
for the future. Count Momir also shewed me all the favor
I could possibly desire. Every day I laid mathematical
subjects before his majesty, who allowed every thing to
16 LIPE OF SWEDENBORG.
please him. When the eclipse took place, I had his
majesty out to set it, and we reasoned much thereupon.
He again spoke of mj Dtedaliu, and remarked upon mj
not continuing the work, to which I pleaded want of
means; this he does not like to hear of, so I hope to have
some assistance shortly. With respect to brother Esberg,
I shall endeavor to find him employment on the sluice
works. I wish my little brother were grown up. I think
I am already in a condition to begin a sluice work for my-
self, and when I have my own command, I shall be able
to serve both of them. My pay on the sluice works at
present is only three silver dollars per day ; I hope soon to
have more."
We have some record of the sort of intercourse which
Swedenborg enjoyed with his Sovereign, in a letter that he
wrote to Nordberg, the biographer of Charles XII. In
this document he enters in detail upon certain long conver*
sations that His Majesty held with Polheim and himself
upon the decimal mode of numeration ; and in the course
of which the king not only proposed, but actually pro-
duced, a specimen of « system founded upon ciphers up
to 64, which specimen, in his own hand-writing, he gave
to Swedenborg. He said to the latter one day, regarding
mathematics, that " He who knew nothing of this science
did not deserve to be considered a rational man." " A sen-
timent," as Swedenborg adds, " truly worthy of a king."
For the rest, in these years Swedenborg was not without
family discrepancies, which caused him pain. Eric Ben-
zelius appears throughout to have been his trusted friend
and adviser, and we find him writing to his correspondent
as follows : " Among all my relations I know of no one
who has wished me, and still wishes me, so well as your-
self. In this I was particularly confirmed by your letter
to my father respecting my journey. If I can in any way
shew my gratitude, it shall not be wanting. Brother Unge
A.D. 1718.3 MILITARY EN6INEIRIN0. 17
likes nobody ; at least he has estranged my dear father's
and mother's affections from me now for four years. How-
ever^ it will not benefit himself." At the same time, for
his own part, Swedenborg was using every effort to for-
ward the interests of his family, and especially of his bro-
thers, through his connexion with the highest personages
in the realm.
In 1718, Swedenborg executed a work of importance,
during the siege of Frederickshall. He contrived to trans-
port over hill and dale, by rolling machines of his own
invention, two galleys, five large boats and a sloop, from
Stromstadt to Iderfjol, a distance of 14 miles. By this
operation the king found himself in a situation to cany out
his plans ; for under cover of these vessels, he transported
on pontoons his heavy artillery, which it would have been
impossible to have conveyed by land, under the very walls
of Frederickshall. It was at the siege of this fort that
Charles XII. was killed on the 30th of November. Swe-
denborg was not present at Frederickshall. He escaped
the vnnter campaign in Norway very narrowly, and not
without employing some little management.
In the same year our author published two works, 1 .
An Introduction to Algebra, under the title of The Art of
the Rules. This book, which we are not acquainted with
at first hand, was reviewed at considerable length, and
mentioned with honor, in the Literary Transactions of
Sweden,* not only because the author was the first Swede
who wrote on the higher branches of the subject, but for
the excellence of the treatise, its clearness, and the exam*
pies shevnng the application and uses of the rules. Only
a part of the work was published ; the unpublished portion,
according to Lagerbring, contains the first account given in
Sweden of the differential and integral calculus. 2. At-^
* Acta Liieraria Sueeia, toL i., p. 126.
18 LIFE OF 8'WEDSNBORG.
tempts to find the Longitude of places by Lunar observa-
tions. Both the above works were written in Swedish, and
published at Upsal.
Of this period of Swedenborg's life there are some in-
teresting records preserved in his letters to Eric Benzelius,
from which we have already quoted. Notwithstanding the
king's patronage, and Swedenborg's increasing repute, the
latter appears to have been far from satisfied with his posi-
tion or prospects. He complains that his labors are not
appreciated. *^ I have taken a little leisure this summer/'
says he, " to put a few things on paper, which I think will
be my last productions ; for speculations and inventions like
mine find no patronage or bread in Sweden, and are looked
down upon by a number of political blockheads as a sort of
school-boy exercise, -which ought to stand quite back, while
their presumptuous finesse and intrigues step forward." It
may excite a smile to find the most voluminous author of
the last century imagining that his labors were completed
with what, in his case, were really but " school-boy exer-
cises ;" at the same time it is not surprizing, that one so
singly devoted to the arts and sciences, should conceive a
disgust for those who were jostling and manoeuvring towards
the world's rewards up the stair of political intrigue, and
with whom his position brought him into contact.
In 1719, the Swedberg family was ennobled by Queen
Ulrica Eleonora, and from this time our author bore the
new name of Swedenborg,* by which his nobility was sig-
nified, and took his seat with the nobles of the equestrian
order in the triennial assemblies of the states. We are not
aware whether he bore any part in the deliberations of the
Assembly during this period of his life. His new rank
conferred no title beyond the change of name : he was not
either a count, or a baron, as is commonly supposed. His
* We have used, as most convenient, the name of Swedenborg
throughout.
A.D. 1719.] TREATISES IN SWEDISH. 19
pen, which was gradually beooming fertile, yielded four
works in this year. 1. A proposal /or a Decimal System
of Money and Measures. 2. A Treatise on the Motion
and Position of the Earth and Planets. 3. Proofs derived
from appearances in Sweden^ of the depth of the Sea, and
the greater force of the Tides, in the ancient world. And
4. On Docks, Sluices, and Salt Works. These little works
were all written in Swedish. In allusion to his proposal
for a decimal coinage, and to certain mathematical studies,
he says in another of his letters that " it is a little dis-
couraging to him to be advised to relinquish his views, as
among the novelties which the country cannot bear." And
he avows that for his part, he " desires all possible novelties,
ay, a novelty for every day in the year," for that "in every
age there is abundance of persons who follow the beaten
track, and remain in the old way ; while there are not more
than from six to ten in a century who bring forward innova-
tions founded on argument and reason." He adds his con-
fidence that " he has proposed nothing that can cause the
slightest inconvenience to the country." The world around
him was in the midnight of the past, but he saw clearly
that in the distribution of human talent, there was no just
proportion kept between antiquity and genius, and he
labored and longed for the new era, for even then he Hved
in the dim twilight of that day which is still but dawning
upon the earth — the day of the great installation of the
arts and sciences.
His work on the decimal system must have been thought
something of in his own country, for we find it reprinted
so late as 1795. We may add however that none of his
Swedish treatises are knowil in this country, excepting
those which also have a Latin version.
We have now sketched the preludium of Swedenborg's
life — ^that portion of his career which belongs peculiarly to
his native country, and in concluding this department of
20 LIFE OF SWEDEN BOR6.
our narrative^ we will again borrow from the same collec-
tion of letters^ to gain an insight into some of the motives
which caused him to desire another sphere of operations.
" What I have now printed," says he, " with a sheet on
the decimal system, will be my last production, for I find,
that Plato and Envy possess the Hyperboreans, and that a
man will prosper better among them by acting the idiot,
than by remaining a man of understanding." And again :
** Should I be so fortunate as to get together the means
which are required, and in the meantime . . . have been
able to acquire some credit abroad, I have determined to
go thither, to seek my fortune in my business, which is in
all such things as concern the advancement of mining. To
be loose and irresolute, to see one's place abroad, and yet
to remain in the darkness and frost of Sweden, where the
furies. Envy and Pluto have taken up their abode and dis-
pense all rewards, and where all my pains is rewarded with
shabbiness, would be worthy only of a fool." We give
these solitary specimens of grumbling, revealed in private
letters, to stand for just what they are worth. The author's
station might be thought by those who are less fortunate,
an enviable one ; but it is highly probable that the office of
Assessor in the Mineral College, conferred upon him in
1716, involved few direct duties, and but little salary; and
that it was not till he succeeded to the place held by Pol-
heim at the Board, according to the king's original inten-
tion, that he derived from it a satisfactory income. Polheim
lived to the age of 90, and died in 1751.
Having followed Swedenborg, the Swede, through his
youth, and come to a convenient halting place, let us take
a brief survey of the ground we have passed over, and
gather up his character and properties, so far. He ger-
minated, as nearly all children do, in theology ; rose thence
into poetry and literature, speedily alternating them with
mathematics ; out of these proceeded mechanical and physic
A.D. 1719-20.] CHARACTER AND PROSPECTS. 21
cal studies having a reference to practice. His early man-
hood was devoted to active employment, and spent partly
under the eye and command of the most severe of the Swed-
ish kings. Even at this time a widely contemplative element
glimmers from such of the foregoing works as we have pe-
rused. His ardent pursuit of geology, then a comparatively
new science, was already converting itself into cosmogonical
speculations. We are not indeed aware that any great
brilliancy was displayed in his works up to this date, but
rather great industry, fertile plans, a behef in the penetra-
bility of problems usually given up by the learned, a gradual
and experimental faculty, and an absence of precocity.
In regard of general truths, he shewed the evidence of a
slowly-apprehending, persevering, and at last, thoroughly
comprehending mind. If we may use the metaphor, the
masonry of his intellect was large, slow, and abiding, but
by no means showy ; from the parts hitherto constructed,
we could hardly prophecy whether the superstructure would
be a viaduct, or a temple ; a work of bare utihty, or a
palace for sovereignty and state.
On the moral side, we infer strong but controllable
jMissions, not interfering with the balance of his mind, or
the deepness of his leisure. His filial affection is brilliant,
though we have no record of the extend of his obligations
to his mother, whose death took place in 1720, to his
father's ''great grief and loss." His energy and fidehty
in his business commended him to those above him, and
he was probably more indebted to intrinsic qualities for his
position, than to his family connexions, or to clever cour-
tiership on his own part. His religious beliefs at this time
nowhere appear; but from indications in his books and
letters, it is certain that his mind was not inactive upon
the greatest of subjects, and that he was a plain believer
in revelation, though not without his own conjectures about
2i
MFE OF SWSDBNBORG.
its meaning and import. Sach was Swedenboi^ in the
spring and flower of his long manhood.
In the spring of 1721 our author Tisited Holland for
the second time» and in this year, besides being a contri-
butor to The Literary Trajuaetunu of Sweden^* he pub-
lished the following little works at Amsterdam : — 1. Some
Speemens of a Work on the Prmciplea of Natural Pkilo-
mpkyy eomprinny New Attempt* to explain the Phenomena
of Chemutry and Phynet by Geometry. 2. New Ohser-
vatioM and Diseoveriet retpeeting Iron and Fire, and par^
Oeidarly respecting the Elemental Nature qf Fire ; together
with a New Construction of Stotres, 3. A New Method
of finding the Longitudes of Places, on Land or at Sea, by
Lunar Observations. 4. A New Mechanical Plan of Con-
structing Docks and Dykes. 5. A Mode of Discovering
the Powers of Vessds by the Application of Mechanical
PrineipleB.f
From Amsterdam Swedenborg went to Leipsic, through
Aiz-la-Chapelle, Liege and Cologne, and examined the
mines and smelting-works near those places; and in 1722
he published at Leipsic, Miscellaneous Observations con-
nected with the Physical Sciences, Parts I. — ^III. ; and at
Hambuig, in the same year, Psut TV., principally on Mi^
nerals. Iron, and the StfUactites in BaumamCs Cavem.X
Swedenborg made this tour to improve his practical know-
ledge of mining, and at the same time to pubhsh the trea-
tises which he had on hand. The whole expense of his
• 1720 and 1721.
t These works haye recently been translated by C. £. Stmtt, and
published by the Swedenborg Association. We refer, with acknow-
ledgment, to Mr. Stmtt's Pre&ces to this and his other translations,
as containing materials that have been of help to ns in writing this
Memoir.
X Translated by C. £. Stratt.
A.D. 1721-22.] WORKS ON CHEMISTRY AND PHYSICS. 23
journey was defrayed by Louis Rudolph, Duke of Brunswick,
who presented him on his departure from Blankenburg,
with a golden medallion and a weighty silver goblet ; Swe-
denborg, on his part, making an elegant acknowledgment
of the Duke's munificence, in dedicating the Fourth Part
of his Miscellaneous Observations to that Sovereign.
In the Works we have just enumerated, Swedenborg
began his travels into future ages; he manifested the tokens
of a light distinct from contemporary genius, and with a
very decided intrepidity attempted to scale the proximate
heights of nature. The fortress of mineral truth was the
first which he approached, and with the most guarded
preparation. His method was furnished by geometry and
mechanics ; the laws of the pure sciences were to be the
interpreters of the facts of chemistry and physics. ''The
beginning of nature," says he, "is identical with the
beginning of geometry ; the origin of natural particles is
due to mathematical points, just as is the origin of lines,
forms, and the whole of geometry : because everything in
nature is geometrical, everything in geometry, natural."
He therefore attempted to traverse chemical essence and
combination by the fixed truths of mathematics, and to
carry the pure sciences into those which are mixed, in-
terpreting the latter by the former. It was the genuine
a posteriori method, — to begin with the known, and push
it into the unknown; to take the outermost truths of figure
or outline, and travel by their clue into the inner mineral
architecture, into chemistry itself. The immediate doctrine
which our author formed, and by which he worked, was,
that the particles of primary solids are moulded in the
interstices between the particles of fluids, and take the
shape of those interstices; and that the framework thus
modelled, by undergoing fracture at its weakest parts,
through motion caused by heat, &c., gives rise to new
shapes that become the initial particles of new substances.
24 LIFE OF SWEDENBORG.
As with Tfaales of Miletus, the oldest Grecian speculator,
so with Swedeuborg, water was the first of planetary ex-
istences, which in its oceanic depths, bj the world of pres-
sure from above, broke up its own particles, forced them
to resign the last encasement of which they were made,
and by precipitating this into the interstices of other round
water particles, modelled the infinite seeds of the dry land
which was to come, in those precise and ever-working
matrices. Water was the womb of the infinitesimal land,
common salt, the first modelling of the future earth. The
fracture of the saline particle, breaking off its sharp parts,
gave rise to acids ; and the body or stoma that was left,
constituted a peculiar earth. Of course we cannot pursue
this theory, but must be content with remarking, that
Swedenborg has worked his mould, the interstice of the
water-particle, (or we should rather say, the various inter-
stices, for round particles may be placed upon each other
in many ways so as to produce different forms,) with an
apparently exhaustive ingenuity. With surprizing power
of detail he has applied the principle to the chemical facts
known in his own day respecting diverse substances, as also
to light and colors ; suggesting a cosmogony and celestial
mechanics in the smallest things, similar to that which
obtains in the system of the universe. There seems no
reason why the intellect should not at length reach such a
position, though how far Swedenborg has attained it,
geniuses kindred to his own, if the old method of thought
be permanent, can perhaps alone decide. We ought, how-
ever, to note, that rigidly mechanical as our author's
theory appears, it has at the core, in what he calls '' the
subtle matter,'' that is to say fire, ether or caloric, a latent
dynamical principle which shapes and guides the mecha-
nical one, and upon which Swedenborg largely draws;
although it must also be confessed, that in his theory of
fire, he boldly pushes mechanics even into that fluid rest-
A.D. 1721-22.] CHEMICAL ARCHITECTURE. 25
lessness, and harnesses the very horses of the sun to the
car of his ambitious geometry. Was he right, or was he
not, in supposing that knowledge of nature is only co-
extensive with mechanical ideas, and that though these do
not give motion, or life, yet where they are absent. Being
itself falls through into nothingness ? We apprehend that
the history of science will tell us, upon whatever ascer-
tained truth we ^x, that that truth has a mechanical pre-
cision or basis, and that though it may have vital contents
besides, yet these are only true in themselves so far
as they also are similarly founded and embodied. The faith
in this principle, as it is successively produced, appears in
fact to be in the mind, the essential outline of the new
sciences; and the man who has the faith first, enters the
field thereby, and is the first to reap the knowledge.
For these works M. Dumas, the French chemist, does
not hesitate to ascribe to Swedenborg the origin of the
modern science of Crystallography. "It is to him we are
indebted,'* says Dumas, " for the first idea of making cubes,
tetrahedrons, pyramids, and the different crystalline forms,
by the grouping of spherical particles ; and it is an idea
that has since been renewed by several distinguished men,
WoUaston in particular."
Before dismissing ITie Miscellaneous Observations, we
will remark upon the pleasant mixture of practice and
theory which prevails in the work, and upon the extraor-
dinary activity of the author's senses. Well does Sandel
say, that it was not only mines that he went to examine,
but that " of all that could ^x the attention of a traveller
there was nothing that escaped him." His observations
are told in an easy style, which wins the reader's confidence,
and one wishes that one had shared with his fellow-traveller.
Dr. John Hessel, the way-side conversation of so instructive
and amusing a pilgrimage.
After fifteen months spent abroad, Swedenborg returned
26 LIFE OF SWEDENBORG.
to Stockholm in the midsummer of 1722, where in that
year he published anonymously a work in Swedish, On
the Depreciation and Rise of the Swedish Curreiwy.
What may be the nature, or merits, of this treatise, we do
not know, but that it had material in it may be surmised
from the fact, that it was re-published, with introductory
remarks respecting the coinage in ancient and modem times,
at Upsal in 1771. We shall see presently that Sweden-
borg did not cease to devote attention to the currency, and
that of his few senatorial acts in his later days, some had
reference to that especial subject.
It was now that he entered for the first time upon
the actual duties of the Assessorship, the functions of
which he had been unwilling to exercise until he had
completed his knowledge of metallurgy. For the next
eleven years he divided his time and occupations between
the business of the Royal Board of Mines and his studies.
The current of his life during this interval flows in a silent
stream, but not ine£Pectual, as we shall shortly learn. We
may picture the punctual official at his desk, and the cou-
rageous student, observer and contemplatist in over hours :
practice and theory in business — ^practice and theory in
science.
" The Consistory of the University and the Academy of
Sciences of Upsal," as Sandel says, ''did themselves the
honor of being the first to acknowledge the merit of their
illustrious countryman, and to shew him marks of their
esteem. In 1724 the Consistory had invited him to accept
the professorship of pure mathematics, vacant by the death
of Nils Celsius ; because, as they expressed themselves,
his acceptance of the office would be for the advantage of
the students and to the ornament of the University. But
he declined the honor. The Academy of Sciences admitted
him into the number of its members in 1729."
Apropos of pure mathematics, he makes some amusing
A.D. 1 722.33.] ASSESSOR OF THE BOARD OF MINES. 27
remarks in a letter to bis brother-in-law. " I wonder at
Messieurs tbe matbematicians," says be, " baving lost all
beart and spirit to realize tbat fine design of yours for an
astronomical observatory. It is tbe fatality of matbema-
ticians to remain cbiefly in tbeory. I bave often tbougbt
it would be a capital tbing if to eacb ten matbematicians
one good practical man were added, to lead tbe rest to
market : be would be of more use and mark tban all tbe
ten." One can understand wby a professorship of pure
mathematics was not tbe chosen vocation of Swedenborg.
During this time bis books were reviewed with commen-
dation in The Transactions of the Learned''^ published at
Leipsic, the great literary and scientific organ of tbe time;
bis contributions to art and science being thankfully acknow-
ledged, although bis theories brought tbe reviewers to a
wmrplus^ and made them exclaim, with a postponement of
which we also must avail ourselves — let others decide.
We are now about to enter upon another era of Sweden-
berg's life, when bis tentative youth and manhood were past,
and be came into possession of a region all his own, and pre-
sided there with an almost despotic strength of affirmation ;
at which we must not wonder, for whether owing to the fault
or discernment of bis contemporaries, be inhabited his
intellectual estate unquestioned, unlimited, uncontradicted,
and alone. No longer an issuer of pamphlets, or an ordi-
nary petitioner of tbe arts and sciences, be bad for years
lain fallow of small attempts, and bad accumulated tbe
resources of bis untiring industry and observation, in a
work with which bis great career may be said to bave com-
menced. We allude to bis Principia,
In tbe middle of May, 1 733, be went abroad for the third
time, accompanied by Count Gyllenborg and other friends ;
and after spending five months in Germany, (storing himself
* Acta Eruditorum.
C 2
28 LIFE OF SWEDENBORG.
with eTerj object that his large cariosity could bring before
him, whether arts, mannfactures, museamsy books, scenery,
men, manners and customs, ecclesiastical institntions, or
goremments,)* he commenced the printing of his Prin-
cipitrf at Leipsic, in the month of October. This was the
first yb/to volume of three, coUectiyely bearing the title of
Fhiloaophieal and Mineral Works, which were completed
and published at Dresden and Leipsic in the middle of 1734.
His former patron, the Duke of Brunswick, at whose court
he was again a visitor, defrayed the cost of this expensive
publication, which was dedicated to the Duke, and enriched
with numerous copperplates, and with an engraved likeness
of the author.
It is a strange general title which he chose — Philoso-
phical and Mineral Works, but there is a meaning in this
uncommon blending. Philosophy is nothing, just in pro-
portion as it is not married with all things : and in the
ascending scale of its alliances, it first solicits the hand of
the mineral universe, before arriving at the higher degrees.
Such at all events was Swedenborg's method, which his
title justly conveyed ; and he afterwards rose to the union of
the philosophical and organic, and finally to the marriage
of the philosophical and the human. It is there alone that
philosophy realizes its first love, and subjugating the earthly
bond, freshens itself age after age in contact with that
lietter nature which contains the eternal.
We must however sunder the philosophical and the
mineral, and look separately at each, for the author kept
them perfectly free and distinct, though not disunited.
And first for the treatises on mining. These were Swe-
* Itinerarium, ex operibns Em an. Swedbnbobgii posthumis.
Pan I. Nunc primum edidit Dr. J. F. E. Tafel.
t The Principia ; or the First Principles qf Natural Things ;
being New Attempts toward a Philosophical Explanation qf the
Elementary World.
A.D. 1733-34.] PHILOSOPHY AND METALLURGY. 29
denborg's ofiPering to bis business and position; tbe earnest
of his desire to leave the metallurgic world better than he
found it. The second folio volume (pp. 396) is on iron ;
the third (pp. 546), on copper and brass. Facts speak well
for their practical value. The chapters on the conversion
of iron into steel were reprinted at Strasburg in 1737; and
the treatise on iron was translated into French by Bouchu,
and published at Paris in 1 762 in the magnificent Descrip-
tion des Arts et Metiers. Cramer says of the work, in
his Elements of the Art of Assaying, that Swedenborg has
"given the best accounts, not only of the methods and
newest improvements in metallic works in all places beyond
seas, but also of those in England and the American colo-
nies." Each volume has a threefold division; the first
part on smelting, the second on assaying, the third on the
chemical processes and experiments about the metals. Each
volume is ushered in by a characteristic preface. In that
on iron, the author avows his desire to collect and publish
the mining and metallurgic secrets of different countries,
and indignantly denounces those who keep them from the
public for purposes of private gain. He also shews his
partiality for metallurgy, as being a thoroughly practical
science, ** all whose details are squared with works ;" yet
desires that it may ** enter into friendly relations with che-
mistry, and the two join hands, and tend unitedly^ to one
and the same goal.'' He further states, that it had been
his intention to give '^a theoretical treatise on the metals,"
but that an integral survey of chemistry and the elemental
world was necessary to such an enquiry: which again shews
the practical tendency to unity, to regard his subjects in
their planetary dimension, which was with him a constant
method^ and governed all particular investigations. In the
preface on copper, we have a gorgeous description of his
native mine at Fhalun, and a statement of the author's
views of the causes and advantages of the deluge — not
30 LIFE OF S10VEDENBORG.
however the Noahtic, hut a cosmogonic delnge ; of how it
hrought the treasures of the earth to the surface, and by
opening the womh of the general mother, contributed to
the multiplication of causes and occasions, and to the variety
of telluric substances.
*'In forming our estimate of Swedenborg's calibre at this
time," as we have observed elsewhere, '*we cannot omit
taking notice of his large Treatises on Iron and Copper,
each occupying a folio volume, and busied with the practical
details of mining in various parts of the world. That a
mind of such potent theoretical tendency should have had
strength to undergo the dry labor of these compilations —
that one who breathed his native air in a profound region
of causes, should come for so long an abiding into the
lower places of the earth, to record facts, processes and
machineries, as a self-imposed task in fulfilment of his
station as Assessor of Mines — this is one remarkable feature
of a case where so much is remarkable, and shews how
manly was his will in whatever sphere he exerted himself.
The books of such a man are properly works, not to be
confounded for a moment with the many-colored idleness of
a large class who are denominated 'thinkers.' "*
The Principia next claims our attention, and calls forci-
bly to mind the truth of a remark by Mr. Emerson, that
it would require " a colony of men" to do justice to the
works of Swedenborg. From the barest descriptions of
iron and copper works, such as the Vulcanian workmen
might themselves appreciate, we arrive by a step at a
pinnacle of one of those mountains where a Newton and a
Humboldt might be useful fellow-watchers of the most deli-
cate laws on the one hand, of the panorama of a subjacent
universe on the other. We pay the work no ill comphment,
and have the authority of the translator of the Principia
* A Popular Sketch of Swedenborg' s Philosophical Works, pp.
29-30.
A.D. 1734.] THE PRINCIPIA. 31
with Qs, when we state our belief that it still belongs to the
fnture. The following is a short account of the book from
Mr. Clissold's Preface.
" The object of the Principia is to trace out a true system
of the world, and in so doing the author has distributed his
subject into Three Parts. The First Part treats of the
origin and laws of motion, and is mostly devoted to the
consideration of its first principles ; which are investigated
philosophically, then geometrically, their existence being
traced from a first natural point down to the formation of a
solar Tortex, and afterwards from the solar vortex to the
successive constitution of the elements and of the three
kingdoms of nature. From the first element to the last
compound it is the author's object to shew that effort or
conatus to motion tends to a spiral figure ; and that there
is an actual motion of particles constituting a solar chaos,
which is spiral and consequently vortical.
** In the Second Part the author applies this theory of
vortical motion to the phenomena of Magnetism, by which
on the one hand he endeavours to test the truth of his
principles, and on the other by application of the principles
to explain the phenomena of Magnetism ; the motion of
the magnetical effluvia being as in the former case con-
sidered to be vortical.
'< In the Third Part the author applies the same princi-
ples of motion to Cosmogony, including the origination of
the planetary bodies from the sun, and their vortical revo-
lutions until they arrived at their present orbit ; Ukewise to
the constitution and laws of the different elements, the mo-
tions of all which are alleged to be vortical ; likewise to the
constitution and laws of the three kingdoms of nature, the
animal, vegetable, and mineral ; so that the entire Prin^
cipia aims to establish a true theory of vortices, founded
upon a true system of corpuscular philosophy."
In this work then the author appUes an active geometry
32 LIFE OF SWEDENBORG.
to the mundane system^ carrying the conception of a spiral
or breathing movement down the stairway of natural heing,
and shewing the productions and evolution of the motion
in its various spheres ; thereby accounting, on a single
principle, for the properties of atoms, as of universes ; and
piercing the generative process of worlds by the same law
that beholds their actual state. The geometrical method
is evidently one way of passing from the known to the un-
known, that is to say, of reasoning by analogy ; although
it may be doubted whether this method is sufficiently living
to suggest all the analogies of the case : however, we can
hardly question that it is the ultima ratio of other methods.
It was, indeed, fertile in Swedenborg's hands; nay, his
primitive idea of a spiral effort is of vegetable-organic
power ; it evokes the mundane tree of the Scandinavian
mythology, puts it into science, and enables it to bear
atmospheres and auras for leaves and flowers, and sun and
multitudinous planet as fruits, upon its all-spreading and
all-shadowing boughs. Nevertheless it may be that an
approach to the subject directly founded upon man and or-
ganization as both principle and method, will lead to a
deeper admission into world-making, and account more in-
telligibly for the distribution of the system, bringing home
its reasons to the doors of all ; which can never be done
by the geometrical procedure.
In spite of the signal piety displayed throughout the
Principia, the work was prohibited by the Papal authority
in 1739, because, as Mr. Clissold thinks, it was held to
contravene the position that Grod created all things out of
nothing ; and also because of the difficulty of reconciling
such a process of creation as Swedenborg conceives with
the literal interpretation of the First Chapter of Genesis.
Respecting the first reason, Mr. Clissold keenly remarks,
that " no definition is more common than that truth is that
which IS ; hence in a corresponding sense, untruth, error
A.0. 1734.] GEOMETRY AND METAPHYSICS. 33
or falsehood is that which is not, and consequently that
which is the genuine nonentity — or^ nothing. Upon this
ground, to say that Grod created all things out of nothing^
is to attrihute the origin of all things to error and hence
to evil." But leaving this destructive dialectic, which
marches a decisive moral truth through the cold intellect-
uaUsm of nothing, and bums it down, we resume our nar-
rative of Swedenborg's works.
At Dresden and Leipsic, in the same year (1734) with
the volumes we have just described, he published also
Outlines o/ a Philosophical Argument on the Infinite,* a
small work dedicated to his brother-in-law, then Bishop
Eric Benzelius, who, he tells us in a dedication to that
prelate, had been the first, by his advice and wishes, to
direct the author's attention to that and similar subjects.
Swedenborg had previously held some private polemics of
an interesting nature with the friendly Bishop, in which
the former had certainly the best of the argument, and
he now brought the fruit of more mature study to the notice
of his old correspondent. The work may be regarded as in
a measure a supplement to the Principia, following a similar
method with that Treatise ;t for the Author here also pro-
ceeds from the common conceptions of the finite and infinite,
and of the soul and the body, to construct a system of rela-
tions, which he afterwards applies to the facts of Revelation,
and thus again imbeds the abstract world of truth in the
real. What we said of the method of the Principia applies
equally to the Outlines. It is doubtful whether geometrical
conceptions furnish the best beginning for a system of the
outward universe; it is equally, or rather, much more
* Outlines of a PhUosophieai Argument on the Infinite, and the
Pinal Cause of Creation ; and on the Intercourse between the Soul
and the Body.
t The reader who desires a farther account of the Outlines will find
a summary of the work in our Popular Sketch f pp. 19 — 24
c3
34 LIFE OF 8WBDENBORG.
doubtful, whether metaphysical conceptions are the best
commencement for an explanation of either psychology or
Scripture. But Swedenborg was before his age in daring
to bring any department of the mind in contact with these
real subjects ; and with respect to the present field, it is
one which he cultivated thenceforth, again and again, by
method after method. So that we need not censure him,
until we have sufficiently admired his progress.
Sandel affirms that during the printing of the above
works at Dresden and Leipsic, Swedenborg '' visited the
mines of Austria and Hungary, a journey which lasted a
year." Of this journey, however, we are doubtful, for the
author himself makes no mention of it, but states, on the
contrary, that he went from Leipsic to Cassel, inspecting
the mines in that Dutchy, and then hastened homewards
through Gotha, Brunswick and Hamburg, by Ystad to
Stockholm, where he arrived in July, 1734, at the time
the States Greneral were in session ; an important period,
when a new code of laws was adopted in Sweden, and when
probably our author took his seat in the House to which he
belonged. He, therefore (p. 28), could not have spent a
year as Sandel relates, and indeed there is nothing to shew
that he had visited Austria or Hungary. On his outward
journey, however, he had been at Prague, and spent a con-
siderable time in examining the Bohemian mines.
The publication of the preceding works gave him a Euro-
pean reputation, and his correspondence was eagerly sought
by Christian Wolff, and others of the learned. In 1 734,
Dec. 17, the Imperial Academy of Sciences of Petersburg
appointed him a corresponding Member. At this time he
was a diligent student of Wolff's philosophy, in which he
discerned considerable similarity to his own, though the
reader observes in Swedenborg an original power of which
there is not a glimmer in Wolff. The difference between
them lay not so much in their first conceptions, or even in
A.D. 1734-36.] SWEDENBORG AND WOLFF. 35
the order and method of these, as in the facility with which
Swedenhorg applied his mind to, and modified it by, na-
ture, for his genius was docile ; while on the other hand,
Wol£P remained always a spinner .of ingenuities and- con-
ceptions ; yet even in subtlety of thought Swedenboi^ is
immeasurably the superior : witness his theory of what he
terms the ''actives" in nature, his explanation of elas-
ticity, &c. ; things to which Wolff could make no approach.
The one was a facile metaphysician after the school of Leib-
nitz; the other was a philosophical scientific explorer,
ready to make temporary use of any metaphysic that
opened a gate into facts, but always deriving from those
facts a different statement of his grounds. The works of
the one are all " thinking;" in those of the other we come
constantly to solid floors, and are forced to exclaim, '' That
is nature herself, and no man made it."
From 1734 to 1736 our author remained in Sweden.
On the 26th of July, 1735, he lost the good Bishop, his
father, from whom, according to Bobsahm, he inherited a
considerable sum ; and, on the 10th of July, 1736, he again
''went abroad for a sojourn of three or four years, to write
and publish a certain work," as he says in his journal* of
the tour. On this occasion, he relinquished half of his
salary (1200 silver thalers was the whole,) to his substi-
tutes, but re-entered upon the full income when he came
back. The same fresh curiosity, the same ardent love of
knowledge, the same manifold sympathy, appear in the
note-book of these travels, as in that which we have previ-
ously mentioned, and we can only regret that any portion of
so entertaining a document is lost. He passed through
Denmark, Hanover and Holland, and arrived at Rotterdam
at the time of the fair, when he took due opportunity to
* Itinerarium, ex operibus Eman. Swedbnbobgii posthnmis.
Vwn II. Nunc primnm edidit Dr. J. F. £. Tafel. Stattgard, 1844.
36 LIFE OF SV^EDENBORG.
admire the amusements of the people, moontehanks, shews,
and whatever was to he seen. Then immediately after-
wards come his reflexions upon the prosperity of the Batch.
''Here at Rotterdam/' ;says he, ''it has suggested itself
to me to inquire, why it is that God has blessed a people
so barbaroas and boorish as the Dutch, with such a fertile
and luxuriant soil ; that he has rescued them, for so long
a course of years, from all misfortunes ; that he has raised
them up in commerce above all other nations, and made
their provinces the mart and emporium of the wealth of
£urope and the world. On consideration, the first and
principal cause of these circumstances appears to be, that
Holland is a Bepablic, which form of government is more
pleasing to God than an absolute monarchy ; as we may
see from the history of Rome. In a Republic, no venera-
tion or worship is paid to any man, but the highest
and the lowest think themselves equal to kings and em-
perors ; as may be seen from the characteristic bearing of
every one in Holland. The only one whom they worship
is Gt)d. And when God alone is worshiped, and men are
not adored instead of him, such worship is most acceptable
to him. Then, again, in Holland there is the greatest
liberty. None are slaves, but all are as lords and mas-
ters under the government of the most high God; and
the consequence is, that they do not depress their man-
liness either by shame or fear, but always preserve a
firm and sound mind in a sound body ; and with a firee
spirit and an erect countenance commit themselves and
their property to God, who alone ought to govern all
things. It is not so in absolute monarchies, where men
are educated to simulation and dissimulation ; where they
learn to have one thing concealed in the breast, and to
bring forth another upon the tongue ; where their minds,
by inveterate custom, become so false and counterfeit, that
in divine worship itself their words differ from their thoughts.
A.D. 1736.] THE DUTCH REPTTBLIC. 37
and they proffer their flattery and deceit to God himself,
which certainly must be most displeasing to him. This
seems to be the reason why the Dutch are more prosper-
ous in their undertakings than other nations. But their
worshipping Mammon as a Deity, and caring for nothing
but gold, is a thing which is not compatible with long
prosperity. Tet perhaps there are ten in a thousand, or
ten thousand, who avert the punishment, and cause the
rest to participate with them in the abundance and blessings
of this life."
On his journey from Antwerp to Brussels by trekachuit
(the river boats of the Netherlands), he had among his
fellow-passengers two barefoot Franciscan friars, one of
whom stood in one spot for four hours, praying devoutly all
the time ; upon which Swedenborg remarks ; " This custom
of praying is doubtless well pleasing to God, if it proceed
^m a true and faithful veneration, and from a pure
mind, and not from simulation and hypocrisy,, as with the
Pharisees. Prayer avails much, as we know from the
instance of Moses when his people was rebellious, as well
as from other examples. Paul was also desirous that others
should pray for him."
Our author paid great attention throughout to the state
and ordinances of the Roman Catholic church, and in no
carping spirit; yet he noted with strong animadversion
the sensuality of the priests, over and above what was
needed to lead the minds of populations manageable only
through the senses. *'The monks," says he, ''at Boye
are fat and corpulent, and an army of such fellows might
be banished without loss to the state. They fill their beUies,
take all they can get, and give the poor nothing but fine
words and blessings ; and yet they are willing to take from
the poor all their substance for nothing. What is the good
of barefoot Franciscans?" On the 4th of September he
arrived at Paris, in which city he spent a year and a half.
38 LIFE OF SWEDENBORG.
Of Paris he says, " that pleasure, or more properly speak-
ing, sensuality, appears to he there carried to its possible
summit." His mind at this time was directed to the ge-
neral state of France, and his auguries were sagacious
enough. ''It is found," he observes, ''that the tax which
they term the ' tenths' C dixieme*) yields annually 32 mil-
lions sterling ; and that the Parisians spend two-thirds of
this amount over their own city. In the remote provinces
the impost is not in general fairly paid, because the people
make false returns. One-fifth of the whole possessions
of the kingdom is in the hands of the ecclesiastical order.
If this condition of things last long, the ruin of the empire
will be speedy." We cannot but think of the most terrible
page of modem history, when we read these quiet Unes of
Swedenborg.
From France he went into Italy, and spent a year (1738-
39) at Venice and Rome. On his journey from Novara to
Milan, he was in some danger from a treacherous vetturino,*
who several times drew a hanger upon him, which Swe-
denborg ultimately escaped by persuading the scoundrel
that he had no money on his person. His note-book of
this tour shews that he was occupied with investigating the
modem institutions, as well as the remains of antiquity, in
the various ItaUan cities.
He nowhere informs us what the work was that he had
gone abroad to write and publish. In 1736, while at
Paris, we find him meditating a treatise to prove that
" the soul of wisdom hes in the acknowledgment and
knowledge of the Deity ;" and on the next day a second
treatise, setting forth that "it is now time to proceed
from facts *to the exploration of nature." On another oc-
casion he tells us that he is working at the outhnes of
a book " De anni genera" unless this be a mistake of
* The vetturino is a fdnctionary in Italian travelling, who under-
takes at once to convey and provide for the traveller.
A.D. 1736-41.] TRAVELS IN FRANCE AND ITALY. 39
the learned editor of his Itinerary,* for we can neither
translate it, nor see it as a continuation of his labors.
At this time he was still pondering on the subjects treated
in the Principiay and on Oct. 4, 1736, after recording a
visit to the Tuilleries gardens, he adds, ''My walk was
exceedingly pleasant to-day ; I was meditating on the forms
of the particles in the atmospheres." Again on the 9th
of August, 1738, at Venice, he says that he "had com-
pleted his work :" and here his own mention of his labors
ceases in this journal.
It is indeed recorded in one list of his works, and we
have obtained collateral evidence of the fact, tbat he pub-
lished Two Di98ertatwM on the Nervous Fibre and the
Nervous Fluid, at Rome in 1740; yet it is hardly pro-
bable that he had returned to Rome in that year, and
accordingly his authorship of such a pubhcation is doubtful.
Nevertheless it is easiest to account for the assertion by sup-
posing its truth ; and certainly the title of the work bears a
Swedenborgian aspect.f It appears to be more certain,
that in this year on his way from Italy, he was at Leipsic,
where he put forth a kind of sonnet in honor of the cente-
nary of printing. But however this may be, or wherever
he next travelled, (for his journal terminates abruptly at
Genoa on the 17th of March, 1739,) it appears that his
Economy of the Animal Kingdom was the work that he
* This Itinerary was written in Swedish, hut has been elegantly
translated into Latin by Dr. Achatins Kahl of Lund, and edited by
Dr. J. F. E. Tafel. The original MS. is difficult to decypher.
t Sprengely in his History qf Medicine, (the French transhition
by Jourdan, vol. iv., p. 326,) mentions a work which he supposes
to be Swedenborg's, viz., DUueidaiiones de Origine Aninue et Malo
HereditariOf 8vo., Stockholm, 1740. As we have not been able to
meet with these Thoughie on the Origin qfthe Soul and Hereditary
Evil, we cannot say what intrinsic evidence they may present of his
authorship. It is likely that he returned to Stockholm during this
year.
40 LIFE OF Sl¥EDENBORG.
wrote during this tour. It will be recollected that in the
middle of 1736 he had gone abroad for three or four years
of literary labor; now the First Part of the Economy ap-
peared in 1 740. A number of small MS. treatises lately pub-
lished,* were the outlines of this work, and were probably
written early in these travels. The end of his studies, as
we shall soon discover, was a knowledge of the soul ; but
for long he was doubtful how to approach it. At first he
began from the philosophical side,t after a rather wordy
trial of which, he came gradually round to the anatomical,
and at length rose upwards from the bodily structure by a
purely inductive process. It is most probable that he de-
posited the MS. of the Economy at Amsterdam, on his
way from Leipsic to Sweden in 1 740 ; that he lived in his
own country from 1740 or 1741 till 1744, and in the latter
year came again to Holland, and from thence went to Eng-
land, where we meet him in 1745. To these conjectures
we are helped by his pubUcations.
We have now then to record that in 1740-1 he published
in 4to. at Amsterdam his Economy of the Animal Kinffdom,X
— a large work in which our courageous miner sunk a shaft
into the deep veins of the organic sciences.
Probably on his return to his own country, he became a
Fellow, by invitation, of the Royal Academy of Sciences of
Stockholm, then first incorporated by a charter from the
Crown, though founded as a private association by Linnaeus
and a few friends in 1 739. " He was a worthy member,"
says Sandel, " of this Royal Academy ; and though before
his admission into it he had been engaged with subjects
different from those which it cultivates, yet he was not
willing to be a useless associate. He enriched our memoirs
* Posthumous Tracts,
t See his Prefiace to the Posthumous TVaets,
X The Economy qfthe Animal Kingdom, considered Anatomically y
Physically, and Philosophically.
A.D. 1741-45.] ADVENT TO THE HUMAN BODY. 41
with an article On inlaid work in marble for tables, and
for ornamental purposes generally** This memoir (in
Swedish) may be seen in the Transactions of the Academy
for 1763, vol. xxiv., pp. 107— -113.
We must now spend a few moments in tracing his advent
to the animal kingdom, under which title he exclusively
signified the human body.
At the outset of his studies he lets us know in an early
letter, that he had come to a ** determination to penetrate
from the very cradle to the maturity of nature" — ^from the
atoms of chemistry to the atoms of astronomy — from the
smallest groups to the largest — ^from the molecular to the
universal : and this determination, which hitherto impelled
him along the varied line of physics, now took wings, and
combining with a higher nature, carried him into the realms
of oi^anization. He had touched upon this region many
times in the course of his physical preamble, but gently
and modestly, and as it were with pausing footsteps. In
the Miscellaneous Observations he had admired the facile
circulation of the blood in the capillaries. In a manuscript
of about the same date he entered at considerable length
into a doctrine of the membranes, and followed to a certain
extent the same track as Hartley afterwards in his famous
scheme of vibrations. In the Prineipia he had laid down
the law, that the human frame is an organism respondent
to the vibrations and powers of all the mundane elements ;
that there is membrane and fluid within the body, beating
time and keeping tune with airs and auras in the universe ;
that man and nature are coordinate in the anatomical
sphere ; that the body is one vast instinct acting according
to the circumstances of the external world. In the Out-
lines this correspondence is re-asserted in a masterly style,
and moreover the human body is opened somewhat, as a
machine whose utter wisdom harmonizes with God alone,
and leads right minds to God : but in all these works the
42 LIFE OF 8W£DBNBOR6.
author's deductions are close to facts, comparatively timid,
and limited to the service in each instance of the particular
argument in hand. Tet it is easy to see from all, that he
was laboriously wending his way from the first to the
temple of the body, at whose altar he expected to find the
soul, as the priest of the Most High God.
It is evident that his studies for compassing this ob-
ject, were of no common intensity. He made himself inti-
mately acquainted with the works of the best anatomists of
his own and preceding ages, and transcribed from their
pages the descriptions suited to his purpose, forming what
was in fact a manuscript encyclopaedia for his own use. He
made a note-book also of the technical terms of the sciences :
and labored to be before his age in the conveniences of a
scholar, as he was assuredly before it in the wants of his mind.
We do not know to what extent he was a practical anato-
mist; he informs us that he had made use of the dissecting
room ; and it is said that he attended the instructions of
Boerhaave* at the same time as the elder Monro; the
authority for which is however only traditional. Be this
as it may, it is plain that Swedenborg derived his know-
ledge of the body chiefly from plates and books ; though
assuredly he was one who lost no opportunity of pursuing
his subject in the best way. We therefore conclude that
he gained what experience he could by dissection, but relied
in the main on the facts supplied by the accredited authori-
ties, as hopeless to exceed these in accuracy, also as being
more impartial over the data supplied by others, and, more-
over, as feeling his own vocation to he rather in the inter-
pretation, than in the collection, of phenomena.
From 1741 to 1744, Swedenborg appears to have de-
voted himself entirely to the study of the human frame ;
indeed, when we consider the quantity of works and manu-
* Boerhaave died at Leyden in 1737.
A.D. 1744-45.] PHILOSOPHICAL ANATOMY. 43
scripts which he has left on the subject it is difficult to sup-
pose otherwise than that his prmcipal attention was directed
to it from the time of the pubtication of his Philosophical
and Mineral works, — a period of 11 years to 1744. In
1744-5 he -pnhlishedlus Animal Kingclom* in 4to., Parts I.
and II. at the Hague, Part III. in London, but his habits
and sojoomings at this period there are no data to shew.
How he managed to be absent from his Assessorship, where
he studied, whom he conversed with, what sympathies he
enjoyed, or whether he worked with only his great cause
over his head, are points which we do not know. We shall,
therefore, give a brief general account of his contributions
to philosophical anatomy, including under our remarks the
whole of his treatises in this department.
The Economy of the Animal Kingdom treats of the blood
and the organs which contain it, of the coincidence between
the movements of the brain and lungs ; and of the human
soul ; The Animal Kingdom, of the organs of the abdomen,
of those t)f the chest, and of the skin. The descriptions
of the best anatomists are admirably selected as a basis of
fact for each chapter, and prefixed thereto, after which fol-
lows the author's induction or theory, and next a comment
upon it illustrated by the previous facts. The method ob-
viously is, to state and study the facts first ; thus to elicit
from them a vintage of first principles ; and then to keep
and refine this wine of truths within the vessels of the facts,
amplifying it wherever possible to the unfilled capacity of
the latter. It is difficult to conceive a more excellent method
for philosophical anatomy, or one which keeps the stages of
truth-making more distinct, or more profitable to each other.
There is one vessel which is all facts ; there is a second
which is all principles ; there is a third in which the two
come together, and the principles suggest new experiments,
* The Animal Kingdom^ considered Anatomieally, Phyaicallyf
and Philosophically,
44 LIFE OF S^EDENBORG.
and the facts enlarged principles. The method is a little
image of the grand circulation of the sciences, from facts or
confused general truths, through universal truths, to par-
ticular or clear general truths. There is not one of such
truths hut becomes a fact before the method has done with it.
In the works we are considering, as indeed in all that
Swedenborg wrote, there is an unconcealed belief from the
first in God and his providence, and such a belief as results,
not from meditation only, or from sceptical second thought,
but from the religious atmosphere of Christendom. On
this head our author was a child to the end of his days,
and never questioned the earliest instructions which he had
received from his father and mother, whom he honored to
the extent of beUeving, that thought can never begin ab
origine, as though it had no hyman parentage. He knew
that every truth and mental possession has its genealogy,
which it can no more deny or question with propriety, than
we ourselves can dispense with our natural ancestry; by
proceeding from whom we start from the vantage ground of
previous manhood, and may be originators in our line, in-
stead of fruitlessly repeating the past of creation for each
fresh individual. Especially did he know that no Christian
man can, without sheer impuissance, begin out of Chris-
tianity. Accordingly Swedenborg took full advantage of the
religion of his time, and the belief in a personal Grod was
with him the fountain of sciences, which alone allowed a
finite man to discover in nature the wisdom that an infinite
man had planted there. Nothing is more plain than that
only in so far as man is the image of God, and can think
like God, can he give the reason of anything that God has
made. Not to admit then a personal God is to deny the
grounds of natural knowledge, to make it what the philo-
sophers call subjective, that is to say, true for you, but not
God's truth or true in itself.
It was, however, Swedenborg' s avowed aim to lead the
A.D. 1744-45.] THE MEANING OF ORDER. 45
sceptic to an acknowledgment of God through the wisdom
of God in nature ; and^ for this purpose, he did not hegin
by himself postponing and denying God, but by a plenary
acknowledgment, as the door into the secret parts of nature
where the divine wisdom is enthroned. This constituted
the providence of God as the order of nature, which order
was now to be unfolded. What are the great outlines of
our knowledge of order ? Arrangement, distribution, hie-
rarchy, likeness, relation, fitness, law, and other terms,
are expressions of what we mean by order. To look, then,
for and from order in nature, is to look from and for these
various demarcations and conjunctions; in Swedenborg's
words, it is to look from the principle of series, by which
nature moves in rows, lines, or regiments, — ^from the prin-
ciple of degrees, by which everything is in its own rank,
and knows its place, — from the principle of association,
whereby friendly and mutually-helpful substances and
things are near each other, and work for each other, — from
the principle of forms, whereby nature descends down
the stairs of excellence and universality, from vortex to
spire, from spire to circle, and from circle to angle, and
reascends by supersinuations from the earth to the sun,
and from the mineral to man, — ^from the principle of
influx or influence, according to which not physical force
alone is power, but every ray of purpose and intention
is communicated from every side, and from above to
below, and received and acted upon, — ^from the principle
of correspondence and representation, whereby all fitness
comes ; fitness of the body to the soul, and vice versd, as
being both the same thing in different spheres ; fitness of
man to nature; fitness of man to man, and of nature to
nature, and of all good things to God ; and, as the corol-
lary of this fitness, a conjunction of all the fellow works
and fellow workers into one grand unity, which is reality
and creation, the solid and universal order, the whole being
46 LIFE OF SWEDENBORG.
consummated in the idea of organization or truth. Such
was Swedenborg's analysis of our current knowledge of
order, as the instrument of God's doings, and of man's
discoveries and imitations which are the sciences and the
arts. To this was added what he termed the Doctrine of
Modi&cation, which recognizes the manner in which yital
and other vibrations permeate the world; in which the
Word of God and the words of man — ^in which all expres-
sions, whether looks, voices, acts, or things — ^make their
way through the universe, and infect with their own life
and powers the system and its parts : speech and the modi-
fications of the air being the ready symbol of this general
converse and parliament of the beings and creatures, wherein
the laws are resumed according to the interests of the whole.
Swedenborg did not then attempt to enter the body either
abruptly or without assistance, but only after gathering up
all his mind, and marshalling his forces, from the first
generalizations in which every childhood is fruitful down to
the last which his maturity supplied. He advanced, in fact,
under all the discipline and with all the machinery and
strategy of his age and of his own genius, and with the
name of the Grod of Battles and the Prince of Peace dis-
tinctly emblazoned on his tranquil banners. There is some-
thing really hushing and imposing in the'measured tread
of his legions, in the formal music which drills the very air
where his staff of general truths is in the field, and in the
absence of passion in so firm a host advancing to such im-
portant conquests.
** I intend to examine," says he, "physically and phi-
losophically, the whole anatomy of the body; of all its
viscera, abdominal and thoracic ; of the genital members
of both sexes ; and of the organs of the five senses. Like-
wise,
"The anatomy of all parts of the cerebrum, cerebellum,
medulla oblongata, and spinal marrow.
A.D. 1744-45.] SCIENTIFIC SOUL-SEEING. 47
" Afterwards, the cortical substance of the two brains,
and their medoUary fibre; also the nervous fibre of the
body, and the muscular fibre, and the causes of the forces
and motion of the whole organism : Diseases, moreover,
those of the head particularly, or which proceed by de-
fluxion from the brain.
" I purpose afterwards to give an introduction to Rational
Psychology, consisting of certain new doctrines, through
the assistance of which we may be conducted from the
material oi^nism of the body, to a knowledge of the soul
which is immaterial : these are, the Doctrine of Forms ;
the Doctrine of Order and Degrees ; also, the Doctrine of
Series and Society ; the Doctrine of Influx ; the Doctrine
of Correspondence and Representation ; lastly, the Doctrine
of Modification.
'* From these doctrines I come to the rational psychology
itself, which will comprise the subjects of action, of exter-
nal and internal sense, of imagination and memory, also of
the affections of the animus ; of the intellect, that is to
say, of thought and the will ; and of the affections of the
rational mind ; also of instinct.
" Lastly of the soul, and of its state in the body, its
intercourse, affection, and immortality ; and of its state
when the body dies. The work to conclude with a Con-
cordance of Systems.
" From this summary or plan, the reader may see that
the end I propose to myself in the work, is a knowledge of
the soul ; since this knowledge will constitute the crown of
my studies. This, then, my labors intend, and thither
they aim. ... In order therefore to follow up the investi-
gation, and to solve the difficulty, I have chosen to ap-
proach by the analytic way ; and I think I am the first
who has taken this course professedly.
" To accomplish this grand end I enter the circus, de-
signing to consider and examine thoroughly the whole
48 LIFE OF SWEDENBORG.
world or microcosm which the soul inhabits ; for I think
it is in vain to seek her anywhere but in her own king-
dom. . . .
*' When my task is accomplished, I am then admitted
by common consent to the soul, who sitting like a queen
in her throne of state, the body, dispenses laws, and
governs all things by her good pleasure, but yet by
order and by truth. This will be the crown of my toils,
when I shall have completed my course in this most spacious
arena. But in olden time, before any racer could merit
the crown, he was commanded to run seven times round
the goal, which also I have determined here to do. . . .
" I am, therefore, resolved to allow myself no respite,
until I have run through the whole field to the very goal,
or until I have traversed the universal animal kingdom to
the soul. Thus I hope, that by bending my course in-
wards continually, I shall open all the doors that lead to
her, and at length contemplate the soul herself: by the
divine permission,^*
One of his MS.* again places these designs in a clear light.
" I have gone through this anatomy," says he, *' with the
single end of investigating the soul. It will be a satis-
faction to me if my labors be of any use to the anato-
mical and medical world, but a still greater satisfaction if
I afiPord any light towards the investigation of the soul."
The whole course of the sciences, he observes, has aimed
at this effect. " The learned world has striven hither with-
out any exception ; for what else has it attempted, than the
ability to speak from general principles, and to act syn-
thetically on the lower sphere ; such however is angelic per-
fection, such is heavenly science ; such also was the first
natural science, and such ambition is therefore innate in
ourselves ; thus we too strain towards the integrity of our
* Published by Dr. Tafel as the Seventh Part of The Animal
Kingdom,
CHRI8TIANIZATION OV SCIENCE. 49
first parent, who ooacladed from principles to all effects,
and not only saw uniyersal natore beneath him, but com-
manded its subject spheres." AD science by this account
is the way back to a divine magic and a spiritual seership.
" Hence," he adds, " our mighty interest in attaining to
principles of truth." He concludes by avowing, that " he
knows he shall have the reader's ear, if the latter be only
persuaded that his end is God's gloiy and the public good,
and not his ovm gain or praise."
His object then was, to open a new way through natural
knowledge to religions faith, and to transfer to Christianity
the title deeds of the sciences.
We have said enough, however, of his preparations ; it
is time to speak of what he accomplished. And still, in
treating of such a genius, we must guard the reader
against supposing that he was bound to his own stated me-
thod, to the fettering of his powers. The extraordinary
flexibility with which he handled his rules, constituted a
new and inimitable regime presiding over them all, and
which gave him the benefits of lawlessness in addition to
the benefits of law. In his mind, formality and fireedom
went hand in hand, and strengthened each other by a per-
petual procreation of new rules, interpretation of old, and
the eruption of fresh liberty at every exigency or drcum-
stance not provided for in his code. Truth rose on his
path as an ever broadening constitution.
But did he, or not, arrive at the soul by the aid of the
general doctrines we have particularized, and which seemed
to be the ladder that the soul let down to whoso would
climb her secret chambers? He came, instead, to the
inner parts of the living body, but not to the soul. It was
an achievement to dissect the body alive without injuring
it, nay vrith its own concurrence ; to disintegrate brain,
lungs, heart, and vitals, and to see them as individuals,
as partial men ; so to endow them with the whole frame.
50 LIFE OF SWEDENBORG.
•
that they could subsist to the mind as human creatures ;
and this Swedenborg has done to a considerable extent : but
to see the soul, or the spiritual body, was not accorded to
him at this stage. The doctrine of correspondence might
have shewn it ; but then before correspondence works there
must be two experimental terms, two. visible things; the
soul must be already seen, after which, correspondence
will shew its fitness with the body, and illustrate each by
each. In a word, sight or experience is the basis of know-
ledge ; the invisible is the unknown, and no doctrines can
realize it, or honestly bring it near to our thoughts. It rests
upon Swedenborg' s confession, not less than upon his
quitting the beforementioned track, that his principles so
far did not and could not lead him to an acquaintance with
the soul.
But if, whilst engaged upon an impossible quest, he lost
himself among nervous and spirituous fluids and the like
entities, which are most real, only not the soul, still he
shed surprizing light upon the plan and life of the human
body. His method was eminently good for this. The doc-
trines he worked with, the preliminaries he believed in, are
the common sense of all plans and organizations. Who-
ever makes or constitutes anything, does it by sponta-
neous obedience to these very laws : whoever works suc-
cessfully, works through the doctrine of forms, whereby
superiority in material, design and so forth, has an inti-
mate favor shewn it, and governs the lower parts ; through
series and order, whereby arrangement enters; through
degrees, whereby step over step is measured and laid;
through association, — ^viz., of the kindred parts with each
other ; through modification, whereby the play of circum-
stances has channels laid down in the work contemplated,
through which the world-power flows, and is turned to
use :*— not to particularize Swedenborg's wheels of method
more precisely. Now then, these ubiquitous laws are the
THE LIFE-SPRINGS OF SCIENCE. 51
life, or in the life, of our minds ; and applied to the body,
they put thereinto the only life which we, at second hand,
can give it — ^the life of imagination, fancy, thought, pas-
sion ; bestowing upon it a theatric scientific vitality, beyond
which mere science cannot go ; for science deals with cleverly
galvanized puppets after all — ^with animated machines ; it
subsists by a life from without, and is not itself the com-
plete man to whom brains and pulsing heart are a divine
right in his inside.
In broad terms, it may be stated, that Swedenborg has
thus animated the human body with the outermost circle
of common sense reduced to formulas, to which he has
added from his own unconfined experience a very large
amount of life of a description unaccounted for by his doc-
trines ; borrowing vitality every now and then, Prometheus-
Uke, from a wider sphere than that of his own philosophy,
— ^in short, from the next human body, or the social man.
Immeasureably high as he stands in comparison with the
anatomists, we regard his unconsciousness of the social
world as a life-giver to the corporeal, as the great lacuna of
his philosophical works. For if life is to be brought to the
body a6 extra, why not take it from the vast reservoir of
our daily experience, — ^from home, friends, country, and
the world, and carrying it by the chalice of analogy, pour
it through all convenient doctrines into that empty shell of
the anatomists ? If order is the unlocking of that hide-
bound place, why not take the order from our own growth
and ages, — ^from that which opens us for life after life ?
If series and degrees, why rest in mineral thoughts, and
why not draw upon those manifest series, dispositions
and ranks, that exist in our communities ? If life is to
come to the body, why not go directly for it to the great
motives which sway the world, and which are both indi-
vidual and social ? If influx or influence, why disregard
the influence of man upon man in the collective and general
2d
52 LIFE OF 8WEDENBOR6.
spheres ? In short, why not get enliyenment from life as
we all understand and speak of it day by day ? This it is
which glitters from all eyes about our path, and bathes and
surrounds us ; this runs through our frames, and stirs our
muscles doubly moved by our own and the general wiD ;
this penetrates through our thickest skins, and warms our
hearts with their strongest fires : in the light of this we are
all anatomized into vitals larger than ourselves, cut from
the texture of our extended lifetime, and our secret souls
are placed under our eyes, and still more under the world's.
It is indeed strange that in these doctrines of Swedenborg^
there was no doctrine of life, no conduit whereby the main
essence could run into the dead carcass. And yet life is
what we best understand, and death is what wants most ex-
plaining. But the truth is, that to have proceeded so £u
as this, Swedenboi^ — ^necessarily ignorant of the social
sciences, like all in his day — must have taken his general
doctrines from new fields, which, at that time, was impos-
sible.
Thus, however, it is, that a living anatomy grows up.
The first life, faint yet beautiful, comes from the first
perceptions of life in humanity and consequently in phi-
losophy ; from the formulas derived from our infantile ex-
perience ; from the child's ideas of order, which are th«
boundary of philosophy.* The second and subsequent lives
* These philosophical formulas are, for example, the simple ab-
stractions of end, cause, and effect ; the axioms that " substances are
the subjects of all predicates ;'' that " the general includes the parti-
cular;" that substance and form are inseparable ; and the like. Swe-
deuborg carried these ideas through certain provinces of nature, and
enriched them with reality. This is the way to one order of the phi-
losophical sciences, but the method is not powerfully analytic, because
the above abstractions being themselves deficient in intrinsic nature,
your instrument of analysis is single and indivisible ; it may and does
produce arrangement, but it is general itself, and only capable of
arranging generals, but by no means particular and colored things.
THE LIFE-SPRINGS OF SCIENCE. 53
upon which anatomy can enter, arise from subsequent
perceptions of life as exemplified in our social and hence
new individual relations ; and the wisdom or last life of the
science, lies in the transplanting of our rehgious life, or our
relation to God, into the bodily fabric. The body already
contains all these liyes, because it contains ourself; but
not consciously until the sciences have put them into the
dead body, and resuscitated it. Swedenborg has then only
treated his subject anatomically, physically, and philoso-
phically ; or first in its dead truth, secondly in its relations
with the physical universe, which sways it with motion as
the herald of vitality ; thirdly, as possessing our common
sense in the lowest degree ; but furthermore it requires to
be treated humanly, socially and spiritually. Be it ad-
mitted, however, that in his triple method, Swedenborg has
already raised to the cube the sciences of the body which
the anatomists had left at the simple d^pree, and has thereby
facilitated the next steps to be taken.
His observations or facts aire as superior to the ordinary
foundations as his method is better than the procedures
which are still in vogue. His power of remark is more
physiognomical than in any previous writer with whom we
are acquainted. Other collectors of facts rushed at once
into dissection and violence, and broke through the speak-
ing face of things in their impatience. He on the other
hand, proceeded cautiously and tenderly, and only cut the
skin when he had exhausted its looks and expressions,
conversing first with the face, then with other parts of the
surface, and at last with the inner inexpressive parts, the
poor dumb creatures which were the sole company of the
anatomists. He was the most grandly superficial writer
who had then arisen, — a rare qualification in its good
sense, and which gives the benefit of travel to the sciences,
enabUng them to take Uberal views of their materials ; a
qualification, moreover, which is the preparative for depth.
54 LIFE OF 8WEDENBOR6.
for the whole surface alone leads to the centre, and when
complete is itself an apparent sphere, the most perfect of
scientific forms. Accordingly when Swedenhorg goes up-
wards or inwards he is guided to the sun, or the core, by
myriads of rays from the translucent skin, and ubiquitous
fingers invite and beckon him into the depths. Such is
nature's privilege for those who beseech her permissions,
and read the wishes of her broader lineaments.
In illustration of these remarks we have only space to
allude to one fact and doctrine made use of by our author
in the foregoing works, but that one is of the utmost value
both in his system and history ; we mean his doctrine of
respiration. Let any reader think for a moment of what
he experiences when he breathes, and attends to the act.
He will find that his whole frame heaves and subsides at
the time; face, chest, stomach, and limbs are all ac-
tuated by his respiration. His sense is, that not only his
lungs but his entire body breathes. Here is a large surface
of fact ; the foundation-story of any doctrine of respiration.
The most unlearned experience contains it as well as the
most learned, and often much more vividly, for learning
sometimes hinders the breath ; the plethora of science and
philosophy confines the heaving to the chest alone, and the
learned puff and pant. Now mark what Swedenhorg elicited
from this fact, because he accepted it as a material for
science. If the whole man breathes or heaves, so also do
the organs which he contains, for they are necessarily
drawn outwards by the rising of the surface ; therefore they
all breathe. What do they breathe ? Two elements are
omnipresent in them, the bloodvessels and the nerves, the
one giving them pabulum, the other life. They draw then
into themselves blood, and life or nervous spirit. Each
does this according to its own form i each, therefore, has
a free individuality like the whole man ; each takes its food,
the blood, when it chooses ; each wills into itself the life
THOUGHT AND BREATH. 55
according to its desires. The man is made up of manlike
parts ; his freedom is an aggregate of a host of atomic,
organical freedoms. The heart does not cram them with
its blood, bat each, like the man himself, takes what it
thinks right ; the brain and nerves do not force upon them
a heterogeneous life, but each kindles itself with appropriate
life, according to what it already has, and what it wants to
have. There is character and individuality in every mole-
cule ; and the mind is properly built upon faculties ana-
l(^ns to its own, conferred upon material organs. It
handles nature by the willing correspondence of nature in
this high machine, with its own essential attributes. The
body is a mind and soul of flesh.
But furthermore, thought commences and corresponds
with respiration. The reader has before attended to the
presence of the heaving over the body ; now let him feel his
thoughts^ and he will see that they too heave with the
mass. When he entertains a long thought, he draws a
loo^ breath ; when he thinks quickly, his breath vibrates
with rapid alternations ; when the tempest of anger shakes
his mind, his breath is tumultuous ; when his soul is deep
and tranquil, so is his respiration ; when success inflates
him, his lungs are as tumid as his conceits. Let him make
trial of the contrary : let him endeavor to think in long
stretches at the same time that he breathes in fits, and he
will find that it is impossible ; that in this case the chop-
ping lungs will needs mince his thoughts. Now the mind
dwells in the brain, and it is the brain, therefore, which
shares the varying fortunes of the breathing. It is strange
that this correspondence between the states of the brain or
mind and the lungs has not been admitted in science, for it
holds in every case, at every moment. In truth it is so un-
failing, and so near to the centre of sense, that this has
made it difficult to regard it as an object ; for if you only
try to think upon the breathing, in consequence of the fixa-
56 LIFE OF 8WEOENBORG.
tion of thought you stop the hreath that very moment, and
only recommence it when the thought can no longer hold,
that is to say, when the brain has need to expire. Now
Swedenborg, with amazing observation and sagacity, has
made a regular study of this ratio between the respiration
and the thoughts and emotions ; he shews in detail that the
two correspond exactly, and moreover that their correspond-
ence is one of the long-sought Unks between the soul and
the body, whereby every thought is represented and carried
out momentaneously in the expanse of the human frame,
which it penetrates by vicegerent motions or states. Thus,
if the mind is tranquil, the body is similarly tranquil, and
the two are at one, that is to say, united; if the mind is
perturbed, the body is likewise so in the most exact simili-
tude ; if the mind loves what is high, the body looks to it
and aspires to reach it ; and while the two work for each
other, that is to say, so long as health sufficient lasts, there
must be connexion between them, or the all-knowing soul
would not profit by its own tool, its very double in the world.
It is difficult to give a more plain or excellent reason of the
tie between the body and the soul, than that the latter finds
the body absolutely to its mind ; while, on the other hand,
the living body clings to the soul, because it wants a fiiendly
superior life to infuse and direct its life.
The power which Swedenborg possessed of watching his
own breath, is not, as we hinted before, unconnected with
his biography, but explains in a measure much of which
he was the subject. For to note the respiration (we invite
the reader to make the attempt) implies its gradual cessa-
tion, because of the fixed thought required. This cessatioo
of the breath, to which our author was evidently used,
involves, where it is persisted in, one of two things ; either
the passing into unconsciousness, where the thought cannot
breathe without the lungs, or else, where this rare condition
is possible, the cessation of the pulmonary movements, the
THOUGHT AND BREATH. 57
thonght in the brain persisting the meanwhile, but without
intercourse with the body, and taking cognizance no longer
of the lower world, bat of the cerebral or proximately spi-
ritual state. The latter happens only where there is a more
inward thought which endures when the outward is sus-
pended. The management of the respiration then with
some persons, or its similar ordinary habit in others, is one
way to annul for the time that intercourse of the mind with
the body which respiration establishes, and to enfranchise
the mind in its own sphere. There can be no doubt that
Swedenborg was peculiarly endowed in this respect, as we
shall abundantly illustrate when we come to speak of the
psychology of his seership.
But we must not forget that we are now treating of his
contributions to science, of which we have recorded the above
as among the most valuable, and as incalculable in its results
both upon thought and practice. In stating, however, any
one point as remarkable in such a genius, we are in danger
of having it understood that his claims in this respect can
be enumerated by any critic or biographer. On the con-
trary, we should have to write a volume were we barely to
devote but a few lines to each detail of his excessive fruit-
fulness. Suffice it to say, that there is no enquirer into
the human body, either for the purposes of medical or
general intelligence, above all, there is no philosophical ana-
tomist, who has done justice to himself, unless he has
humbly read and studied — not turned over and conceitedly
dismissed — the Economy and Animal Kingdom of Sweden-
borg. These works of course are past as records of ana-
tomical fact, but in general facts that are bigger than ana-
tomy, they have not been excelled, and none but a mean
pride of science, or an inaptitude for high reasons, would
deter the enquirer from the light he may here acquire, in
spite of meeting a few obsolete notions, or a few hundreds
of incomplete experiments.
58 LIFE OF SWEDSNBOR6.
We are indeed free to admit that Swedenborg's tools
have been handled and improved since his own time. The
law of series^ to which he attributed so mach, has been
set in a new light, and made into a machine of tenfold
power, by Charles Fourier, and analogy has been only too
prolific in the hands of the German Oken. The latter, we
may remark, is all analogy, with no roots. The day of
railroads has been preceded by railroads in thought, with
all the excesses and expenses of their material types, and
these mental iron ways are the analogies between different
provinces of nature, whereby sciences, incommunicable
hitherto as Japan or China, are now running into each
other for mere lust of travel. But however rapid our
mental touring, there are still towns in Swedenborg that
have not been visited ; a prudence in his transit that has
not been sufficiently imitated; a motive in his journeys
that will give life to their record when newer travellers suc-
cumb. A better method than his may now be purchased,
but it is the observation of the man himself that is enduring
and inimitable.
The reception of Swedenborg' s natural philosophy by the
world furnishes a negative event of some interest in his
biography. So long as he confined himself to the practical
sphere, his treatises met with a fair share of approval, both
in his own country and throughout Europe ; but the mo-
ment his own genius appeared, it consigned him, as we said
at the outset, to' temporary oblivion — ^a goal at which he
arrived after passing through some preliminary opprobrium.
The Tranaactiom of the Learned, published at Leipsic,
was not slow to discover his uncommon qualities, or to de-
nounce them. In February, 1722, the reviewer said of
his Chemical Specimens, *' The author has displayed great
abilities and equal industry ; but how far he has followed
truth in his theories, let others decide." In 1735, in
reviewing his Outlines on the Infinite, the same journal
SWEDEN BORO AND HIS RBTIEWERS. 59
charged him with materialism. And in 1747, it gave a
derisive notice of his Animal Kingdom, ending with the
significant words : " So mnch for Swedenborgian dreams."
These dreams however had not gone to their glorious limits
then. Swedenborg kept pace with his reviewers in an opposite
spirit. Thus he sap at the close of The Principia : " In
writing the present work, I have had no aim at the applause
of the learned world, nor at the acquisition of a name or
popularity. To me it is a matter of indifference whether
I win the favorable opinion of every one or of no one,
whether I gain much or no commendation; such things
are not objects of regard to one whose mind is bent on
truth and true philosophy ; should I, therefore, gain the
assent or approbation of others, I shall receive it only as
a confirmation of my having pursued the truth. I have
no wish to persuade any one to lay aside the principles of
those illustrious and talented authors who have adorned
the world, and in place of their principles to adopt mine :
for this reason it is that I have not made mention so much
as of one of them, or even hinted at his name, lest I
should injure his feelings, or seem to impugn his senti-
ments, or to derogate from the praise which others bestow
upon him. If the principles I have advanced have more
of truth in them than those which are advocated by others ;
if they are truly philosophical and accordant with the phe-
nomena of nature, the assent of the public will follow in
due time of its own accord; and in this case, should I fail
to gain the assent of those whose minds, being prepossessd
by other principles, can no longer exercise an impartial
judgment, still I shall have those with me who are able
to distinguish the true from the untrue, if not in the
present, at least in some future age. Truth is unique,
and will speak for itself. Should any one undertake to
impugn my sentiments, I have no wish to oppose him ;
but in case he desire it, I shall be happy to explain
60 LIFE OF 81¥KO£NBORO.
my principles and reasons more at large. What need how-
ever is thereof words? Let the thing speak for itself.
If what I have said be true, why should I be eager to
defend it 7 — surely truth can defend itself. If what I have
said be false, it would be a degrading and silly task to de-
fend it. Why then should I make myself an enemy to
any one, or place myself in opposition to any one?" And
again he observes in the Eeofiwrny : " Of what consequence
is it to me that I should persuade any one to embrace my
opinions ? Let his own reason persuade him. I do not
undertake this work for the sake of honor or emolument ;
both of which I shun rather than seek, because they dis-
quiet the mind, and because I am content with my lot :
but for the sake of the truth, which alone is immortal,
and has its portion in the most perfect order of nature ;
hence in the series of the ends of the universe from the
first to the last, or to the glory of God ; which ends He
promotes : thus I surely know who it is that must reward
me.'' Of his sincerity in these declarations, the repose
which pervades his books, and the hearty pursuit of his
subject at all times, bear incontestable witness.
The absence of his laurels never troubled him, he was
not afraid of pillage or plagiarism, there was none of the
fire of competition in him, he was never soured by neglect,
or disheartened by want of sympathy. It is, however,
remarkable how entirely the foregoing works were unknown
even to those who knew him best personally. His intimate
friend Count Hopken says, that "he made surprizing dis-
coveries in anatomy, which are recorded somewhere in cer-
tain hterary transactions," evidently in complete ignorance
of the great works that he had- published, and moreover
ill-informed upon the subject of the ' Transactions.' And
yet Swedenborg was not mistaken in his estimate of his
own powers, or in the belief that posterity had work and
interest in store in writings that, at the time, were utterly
LEARNING AND INNOVATION. 61
neglected. The history of literature is eloquent upon the
fate of those ^ho were before their age, and that fate was
never more decisive for any man, or more cheerfully acqui-
esced in by any, than Swedenborg.
It is interesting to know the amount of learning possessed
by those who have caused revolutions in thought or insti-
tuted empires in the arts, and especially so in the case of
Swedenborg, who professed to build upon facts suppUed
by the past. Undoubtedly his learning was not so thorough
as to lead to danger of mere scholarship : nay from long
experience in editing his works, we pronounce his acquaint-
ance with the ancients loose and inexact ; and with more
modern writers, (we speak principally of the anatomists,)
undoubtedly wide and general, but by no means verbatim
et liiteratitn. Theory was his joy, and so strongly did he
asseverate his main discoveries, that he often based them
upon citations which will not bear their weight. His
ignorance, however, of philosophy, and inability to learn
or remember it, were the defences of that freedom which
made him what he was. In this he is like other origin-
ators, who happily did not comprehend the details of that
which they departed from ; had they understood these in
the way in which sympathy understands, it is probable that
they would not have escaped in time from their systematic
fascination. The same allegation has been made of Bacon,
who they say would never have attacked Aristotle, had he
appreciated him. It is very probable, and shews that a
certain ignorance is a genial night when a new birth is to
come. That which originates novelties is some new want,
and no merely intellectual quarrel with the past ; hence, to
this extent, the past cannot fairly be attended to.
In the same year as the third part of the Animal King-
dom, t. e., in 1745, Swedenborg published in London
another work in two parts. On the Worship and Love of
62 LIFE OF SWEDENBOR6.
God,* We shall presently see that he was residing in
London dnring this period, which hecame so important an
era in his life. Of his sojourn and hahits at the time we
have no particulars, and hence our biographical course
agaiu enters upon a review of his work.
The Worship and Love of God is a centering of all that
he had previously elicited from his studies, and an attempt
moreover to carry them into another field. As the title
prepares the reader to expect, it is an end in his scientific
march. He began from God as the fountain of the sciences ;
the wisdom of creation was the desire and wisdom of his
labors ; and here he ended with his beginning, carrying
God's harvest to God. Apparently he did not know that
his literary life was closed, but stood amid the sheaves,
contemplating the tillage of future years in the old domain ;
although trembling nevertheless in the presence of an undis-
closed event. But we must not anticipate.
In The Worship and Love of God, Swedenborg gives an
ornate scientific narrative of the creation of our solar system,
dropping the mathematical form of The Principia, and
telling the story of the world in a physical and pictorial
strain. The method runs from the general to the uni-
versal, making use of nature as a vast tradition that speaks
to those who understand her, of the whole past by the
present. Thus as the sun is the material sustainer of the
system, so this sustenance demonstrates a parental relation,
and hence the sun was originally its material parent. Fur-
ther as all growth and springing take place in spring times,
* The Worship and Love of God; Part I. On the Origin of the
Earth, on the state of Paradise in the Vegetable and Animal King-
doms, and on the Birth, Infancy, and Love of Adam, or the first-
bom Man. Part II. On the Marriage of the First-bom ; and on the
Soul, the Intellectual Mind, the state of Integrity, and the Image
of God.
THE SCIENTIFIC EDEN. 63
SO the vernal seasons of all things point backwards to a
primordial universal spring, the ocean of every rill of
geniality, the germinal warmth of the world. This pa-
rentage with its conditions is unfolded; the conception and
birth of the planets near the bosom of the sun, from his
own body and substance; their incubation in the great egg
of the universe; their exclusion therefrom, and their entry
into space for themselves. The first kingdoms of nature
are also described, and their difference from all others,
for they were pregnant with all; moreover the general
spring resulting from the nearness of the earth to the sun,
and firom the rapidity of its revolutions, whereby all the
seasons were blended into one as their temperate and de-
lightful mean, night also being melted into, and mingled
through, day, as winter through summer. And as the mi-
neral was parturient with the vegetable, and tbe vegetable
with the animal, so the innermost of the vegetable, the tree
of life, bore the transcendent ovum of our race, and there
the infinite met the finite, and the first Adam was bom.
This concludes one department of the work. It will be seen
that Swedenborg's is a theory of spontaneous generation,
extending to universes with their contents, and so far, net
dissimilar in some respects to the theories founded upon
recent geological and astronomical views. There reigns
throughout it, however, a constant sense of the presence
of the Creator, who descends through all his work, (spon-
taneous creation being His way of causation then,) and
at last reappears beneath his work as above it, and of him-
self attaches it to himself through his final creature, man.
The remainder of the book is occupied with a descrip-
tion of the education of the first man, which took place
by spiritual ministrations ; and the second part is devoted
to the creation of Eve, with her education, and marriage
to Adam ; the whole being an allegory of a six days' work.
It is noticeable that Adam, born an iafant, is instructed
64 LIFE OF SWEDEN BORG.
in intellectual matters^ and whatever conduces to wisdom,
but Eve, in scientific truths, particularly those of the human
frame, the brain and the living fibres; somewhat in the
reverse order of the present culture of the sexes. In both
sexes, however, the spirit-lessons are taught by delightful
representation and scenework bom of the plastic atmos-
pheres ; and the novitiate mankind is raised to its feet,
and eye after eye opened to the heaven above them, by
sportive similar children fluttering around, and by attrac-
tive fruitage pendent over head from the motherly groves
of Paradise.
Nothing can be more vernal than the earlier portion of
the work ; the reader is guided deeper and deeper into a
delicious embowerment, and treads the carpets of a golden
age. £very clod and leaf, grove, stream, and a multitude
of rejoicing inhabitants, all the dews, atmospheres, and
skyey influences, the very stars of the firmament, busily
minister with a latent love, and each with a native tact and
understanding, to the coming heir of the worid, the son
of earth, the mind in a human form, who can look from
the paradise of earth to the paradise of heaven, and vene-
rate and adore the Creator, returning to Grod immortal
thanks for himself and all things. At last in the cen-
tral grove, in the most temperate region of the earth,
where the woven boscage broke the heat of day, and so
"induced a new spring under the general one;" and where
the gushing streamlets veined the area, and lifted by the
sun in kindliest vapors, hung upon the leaves, and descended
in continual dews, — ^in this intimate temple of the general
garden, lo, the tree of life, and the arboreal womb of the
nascent human race. Truly a bold Genesis ; but the steps
that lead to it, though beautiful as sylvan alleys, are also
of logical pavement, and the appreciating reader, for the
time at any rate, is carried well pleased along in the flow
and series of the strong-linked narrative.
THE SCIENTIFIC EDEN. 65
The subsequent portion of the nvork is inferior in interest
to the beginning; less artistical and more didactic; certain
abstractions which are difficult to embody, wisdoms, intel-
ligences, and the like demi-persons, are among the actors
in the drama. It reminds one, though in an elevated ratto,
of tales of the genii, for there is something inhuman about
all that is more or less than human, and wisdoms and in-
telligences come under one or the other designation. More-
over the instructions of these ambiguous agencies are rather
prolix, and their dogmatism is occasionally dubious. It
is in the philosophical narrative that Swedenborg has shewn
truly surprizing powers which we may challenge Uterature
to surpass : so far as this extends, the work is a great and
rushing inspiration ; for the rest, it is a poor unripeness
of his theology, though abundant in charming details, and
crowded with significance.
We have now concluded a rapid survey of this part of
the Swedenborg library, and we will say a few words on
the author's style. We find increased life in this respect
as we proceed with his works. The style of The Principia
is clear, fehcitous, though somewhat repetitious, and occa-
sionally breaks forth into a beautiful but formal elo-
quence. The ancient mythology lends frequent figures to
the scientific process, and the author's treatment would
seem to imply his belief that in the generations of the gods,
there was imbedded a hint of the origin of the world.
Occasionally subjects of unpromising look are invested with
sublime proportions, as when he likens the mathematical
or natural point to a ** two-faced Janus, which looks on
either side toward either universe, both into infinite and
into finite immensity." The manner of the Outlinea on
the Infinite is not dissimilar to that of The Principia, only
less elaborate, and somewhat more round and Uberal. The
style of The Economff, however, displays the full courtli-
ness of a master, — free, confident, confiding; self-compla-
66 LIF£ OF SWEDEN BO RG.
cent, but always aspiring ; at home in his thoaghts, though
voyaging through untravelled natures ; then most swift in
motion onwards when most at rest in some great attainment ;
not visibly subject to second thoughts, or to the devil's
palsy of self-approbation ; flying over great sheets of reason
with eaby stretches of power; contradicting his predecessors
point-blank, without the possibility of offending their
honored manes : in these and other respects the style of
The Economy occupies new ground of excellence. The latter
portion of the woric particularly, " On the Human Soul,"
is a sustained expression of the loftiest order, and in this
respect won the commendations of Coleridge, who was no
bad judge of style. The Animal Kingdom, however, is
riper, rounder, and more free than even the last-mentioned
work ; more intimately methodical, and at the same time
better constructed. The treatises on the organs, them-
selves correspondently organic, are like stately songs of
science dying into poetry; it is surprizing how so di-
dactic a mind carved out the freedom and beauty of these
epic chapters. It is the same with The Worship and Love
of God, the ornament in which is rich and flamboyant,
but upborne on the colonnades of a living forest of doc-
trines. We observe then, upon the whole, this peculiarity,
that Swedenborg*s address became more intense and orna-
mental from the beginning to the end of these works ; a
somewhat rare phenomenon in literature, for the imagina-
tion commonly burns out in proportion as what is termed
sober reason advances, whereas with this author his ima-
gination was kindled at the torch of his reason, and never
flamed forth freely until the soberness of his maturity had
set it on flre from the wonderful love that couches in all
things.
What is the import of the scientific system which he
left? We have seen that it arose from a catholic expe-
rience and observation, and carried the particular sciences
IMPORT OF HIS SYSTEM. ^7
which it traversed, heyond the Umits of class-cultivation.
We have seen that the philosophic miner brought forth the
human frame from the colleges of medicine, and conferred
the right to know it upon all who study universal knowledge.
We have also seen that he incorporated the formulas of the
old philosophy, making them no longer abstractions, but
the life or order of these sciences. We may now then state
that Swedenborg's philosophy attains its summit in the
marriage of the scholasticism and common sense, with the
sciences, of his age ; in the consummation of which mar-
riage his especial genius was exerted and exhausted. In
him the oldest and the newest spirit, met in one; reverence
and innovation were evenly mingled; nothing ancient was
superseded, though pressed into the current service of the
century. He was one of the links that connect bygone
ages with to-day, breathing for us among the lost truths of
the past, and perpetuating them in unnoticed forms along
the stream of the future. He lived however thoroughly in
his own age, and was far before his contemporaries, only
because others did not, or could not, use the entire powers
of its sphere. We r^ard him therefore as an honest repre-
sentative of the eighteenth century. He in his line, gives
us the best estimate of the all which any man could do in
£urope at that period. But who can exceed his age,
although not one in a generation comes up to it ? It is not
for mortals to live, excepting in, and for, the present; the
next year's growth of thought is as unattainable for us
to-day, as the crops of the next summer. Still the future
may and does exist in prophecies and shadows. These,
among other things, are great scientific systems, the chil-
dren of single powerful minds, the Platos, Aristotles and
Swedenborgs ; yet which are but outlines that will one day
have contents that their authors knew not, modifications
that their parents could not have borne, supersessions
that hurt no one, only because their sensitive partisans
68 LIFE OF SWSDENBORG.
have given place to other judges. It is humanity alone that
realizes what its happiest sons propose and think they carry ;
most things require to be done for ages aflter their authors
have done them, that so the doing may be full ; and above
all, the race is the covert individual who writes the philoso-
phies of the world. Add, that whatever system is safe
always follows practice.
It will be borne in mind that we here speak of his system,
particularly with reference to its generative power, and
which system, we presume, has been exceeded and sur-
passed : with reference, however, to his physical principles,
such as the doctrine of respiration above-mentioned, these
are sempiternal pieces of nature, and rank not with the
results, but among the springs of systems. The world will
therefore taste them afresh from age to age, long after dis-
carding the beautiful rind which enclosed them in the pages
of their first discoverer.
Swedenborg's scientific system, with all its detail, may
indeed be judged from its ends ; its proposed introduction
to the soul, which it did not bring about, and on this head
we remark that it is entirely a subjective scheme. It mat-
ters little whether we dive into the interiors of the mind, or
those of the body, by the study of consciousness, or of ana-
tomy, by mental, or bodily introspection: in either case
we are equally subjective, we go away from expression and
conversation, and kill or paralyze that whose life we wish to
learn. This of course can never lead to a knowledge of the
entire soul, though just where we cease to cut up, and
institute gentle conversation in the subjective sphere, it
may give us knowledge of partial souls, of the subordinate
animation of particular organs of the body and faculties of
the mind. But the human soul is a man, the man is a
society, the society is human nature, and it is by coo-
versing with the largest hves at first, that we are instructed
by and bye in the class languages of the lesser, and in the
CONVERSATION WITH NATURE. 69
dialects of the least. It is to this new end that the present
sciences are tending.
An era has consequently arrived when the principles of
thought itself consist of larger atoms than heretofore, and
moreover when thought more patiently grows from deeds,
and philosophy from history. This is the era of the puhlic
mind and the puhlic sciences. The unity of the world is
beginning to be recognized as the basis of teaching ; the
universality of phenomena as the explanatory statement
of single facts. The sweep of the ocean currents is seen by
the child as part of a planetary picture. The fortunes of
each trade are found to be regulated by the whole mundane
society. Private medicine resolves itself into the question
of public healing. And so forth. It is clear that no
previous philosophy could anticipate the wants of such a
condition ; that no system can apply to it but one which
blooms from its own summit. When such a system arrives,
it will be as an expressive and decorous skin, both hiding
and revealing the subjective wisdom of the past, and
through whose transparency the common eye will see deeper
into organization than the anatomist or metaphysician by
groping in the vitals of his sciences.
In thus emancipating ourselves from the plan which
Swedenborg prescribed, we can only wonder what he would
have accomplished had he lived in our day and drank its
spirit. How manfully would he have handled the terrible
problems of the time I How would he have compacted the
social and political in the narrow breast of the physical
thought, and in that compression and condensation of life,
have given breath and stroke to the deadest laws ! How
would he have exulted in that free humanity which sees
that the truths and weal of the millions are the ground
from which future genius must spring : that the next unity
is not of thought with itself or nature, but of practice and
70 LIFE OF SWEDEN BORG.
thought with happiness ! In the meantime his scientific
works are and will be helpM; and we regard it as a mis-
fortune thaty through whatever cause, the ripest minds
haYC not the same acquaintance with these books as with
the other philosophies ; for Swedenborg belongs to our own
age as a transition; and it will be found that, at least in
time, he is the first available schoolmaster of the nations.
Well did he conceive the problem of universal education,
which lies not merely in teaching all men, but first in teach-
ing them a new kind of knowledge, catholic and dehghtful
enough for those who cannot learn class sciences, but only
truths like dawn and sunset, as self evident and imme-
morial as the ways of nature from of old.
Let it not, however, be supposed that Swedenborg
thought he had completed the method of the sciences, or
even inaugurated the new day that his genius foresaw. On
the contrary, he looked for this from the hands of his suc-
cessors, and his humility covered the whole ground of his
mind, although it did not discourage him from the most
energetic labors. Fully conscious of his own limits, he
called upon the age to supply a stronger intelligence and a
more winning explorer. '' It now remains for us," says
he, ''to close with nature where she lies hidden in her
invisible and purer world, and no longer barely to celebrate
her mystic rites, but to invite her in person to our chamber,
to lay aside the few draperies that remain, and give all her
beauty to our gaze. . . . She now demands of the present
century some man of genius — ^his mind developed and cor-
rected by experience, prepared by scientific and other cul-
ture, and possessing in an eminent degree the faculty of
investigating causes, of reasoning connectedly, and of con-
cluding definitely on the principles of series ; — and when
sueh an one comes, to him, I doubt not, she will betroth
herself; and in favor of him will yield to the arrows of
SCHOOLMASTER AND NATURAL THEOLOGIAN. /I
love, will own his alliance and partake his bed. Oh ! that
it were mj happy lot, to fling nuts to the crowd and head
the torch-bearers on her marriage day !"
A word on Swedenborg thus far as a natural theologian.
This was a character which he professed, and it is difficult
to give too high an estimate of the manner in which he
supported it. There is a peculiar sacredness pervading the
treatment of his subjects, depending on the perception that
their last wisdom is always God. He seldoms utters the
divine name, but points to a truth and sapience in things,
which elicit the repeated inward thought, ''this is none
other than the house of God, and this is the gate of
heaven." Without having stirred a step, we suddenly find
that we are in the sanctuary ; we kneel with the kneeling
creation, with the stones, the suns, and the oi^;ans, and the
invisible love hears its own murmur in our heart of hearts.
The litanies and chants of this natural piety are the in-
trinsic order of the creatures and the upward leap of their
motions from the mineral to the immortal man. Swe-
denborg' s natural theology is all facts and things, which,
won to speak by his good genius, tell their own tale, and
acknowledge, and to the limit of their capacity, describe,
the Author of their being. And doubtless ever3rthing is a
divine act, the bare story of which is its maker's most
affecting praise.
We have said that Swedenborg did not attain to the
human soul, to that sensible imagination thereof that he
desired; but as this is a subject of some importance to
what follows, we will briefly state his culminating point
in the foregoing works. He saw clearly that the soul is
finite; that it is part of a purer world; that it is doubly
immortal, once by the grace of God, and once by the con-
trivances and immunities of nature; that the deeds done in
the body prescribe its ultimate form ; that it is different in
different brains and men, and a most active essence; that
72 LIFE OF 8WEDBNBOR6.
it is subtle and all pervading, has an ethereal envelope, and
is in the perfect shape of the hnman body. Patting all
which together, we arrive at a scientific theory of the seal
very mnch like that which apparitions would suggest.
Indeed there is a close similarity between Swedenborg^s
doctrine and that founded upon experience by the Seereu
of Prevartt, and moreover we are prepared to shew that
our author was a beHever in ghostly matters at a compa-
ratively early period. So far then his induction doubles in
with supernatural experience common to all nations and
ages, and which, though thin and vapory, has yet per-
formed we know not how important a part in keeping a
faith in immortality alive in spite of the sceptics and the
philosophers.
We now pass onwards to another man and author, to
Swedenborg the seer and theologian.
PART II.
Throughout his life, as we have hitherto detailed it, we
have seen in Swedenborg a continual tendency from the
natural to the spiritual, a steady ascension from the sciences
towards natural theology, and an acceptance throughout
of biblical revelation. We have now to contemplate him
after he had attained the goal of his endeavors, and when,
on looking back to his previous life, he tells us that he saw
its purpose, that " he had been introduced by the Lord
first into the natural sciences, and prepared from 1710 till
1744, when heaven was opened to him : the reason why he,
a philosopher, had been chosen for this office, being, that
spiritual knowledge, which is revealed at this day, might
be reasonably learned, and naturally understood ; because
spiritual truths answer to natural ones, which originate,
flow from, and serve as a foundation for them." Although,
however, as we have observed, this opening of the spiritual
was Swedenborg' s tendency from the first, yet plainly he
never anticipated either the manner or the extent of it. It
would seem that he expected the kingdom of God to come
upon him in the shape of clear principles deduced from all
human knowledge ; a scientific religion resting upon nature
and revelation, interpreted by analysis and synthesis, from
the ground of a pure habit and a holy life. His expecta-
tions were fulfilled, not simply, but marvellously. H^ was
E
74 LIFE OF SWEDENBORG.
himself astonished at his condition, and often expressed
as much. " I never thought/' said he, '*I should have come
into the spiritual state in which I am, hut the Lord had
prepared me for it in order to reveal the spiritual sense of
the Word, which He had promised in the Prophets and
the Reyelations." What he thenceforth claimed to have
received and to be in possession of, was spiritual sight,
spiritual illumination, and spiritual powers of reason. And
certainly in turning from his foregone life to that which
now occupies us, we seem to be treating of another person,
—of one on whom the great change has past, who has
tasted the blessings of death, and disburdened his spiritual
part, of mundane cares, sciences and philosophies. The
spring of his lofty flights in nature sleeps in the dust
beneath his feet. The liberal charm of his rhetoric is put
off, never to be resumed. His splendid but unfinished
organon is never to be used again, but its wheel and essence
are transferred for other applications. It is a clear instance
of disembodiment— of emancipation from a worldly lifetime ;
and we have now to contemplate Swedenborg, still a
mortal, as he rose into the other world.* From that eleva-
tion he as little recurred to his scientific life, though be
had its spirit with him, as a freed soul to the body in the
tomb: he only possessed it in a certain high memory,
which offered its result to his new pursuits.
Faithful to our intention at the beginning of this nar-
rative, we shall diiefly recount the marvels which follow, in
Swedenborg' s own words, leaving to the reader full freedom
respecting these unwonted announcements.
" I have been called," says he in a letter to Mr. Hartley,
dated 1769, "to a holy office by the Lord himself, who
* It has been reproached to Swedenborg by the first essayist of
the day, that he represents the oniyerse in a '' magnetic sleep," which
is true enough, because nothing else would give the tint of both life
and deadi.
A.D. 1745.] THE LORD APPEARS TO HIM. 75
most graciously manifested himself in person to me, his
servant, in the year 1743 ; when He opened my sight to
the view of the spiritual world, and granted me the privi-
ly of conTersing with spirits and angels, which I enjoy
to this day. . • . The only reason of my later journeys to
foreign countries, has been the desire of being useful, by
making known the secrets entrusted to me."
Another account of the same event has been related by
M. Bobsahm, who enquired of Swedenborg where and how
his revelations began. " I was in London," said Sweden-
borg, '* and dined late at my usual quarters, where I had
engaged a room, in which at pleasure to prosecute my
studies in natural philosophy. I was hungry, and ate with
great appetite. Towards the end of the meal I remarked
that a kind of mist spread before my eyes, and I saw the
floor of my room covered with hideous reptiles, such as
serpents, toads and the like. I was astonished, having
all my wits about me, and being perfectly conscious. The
darkness attained its height and then passed away. I now
saw a man sitting in a comer of the chamber. As I had
thought myself entirely alone, I was greatly frightened
when he said to me, * Eat not so much!' My sight again
became dim, but when I recovered it I found myself alone
in my room. The unexpected alarm hastened my return
home. I did not suffer my landlord to perceive that any-
thing had haj^ened ; but thought it over attentively, and
was not able to attribute it to chance, or any physical
cause. I went home, but the following night the same
man appeared to me again. I was this time not at all
alarmed. The man said: 'I am God, the Lord, the
Creator and Redeemer of the world. I have chosen thee
to unfold to men the spiritual sense of the Holy Scripture.
I will myself dictate to thee what thou shalt write.' The
same night the world of spirits, hell and heaven, were
convincingly opened to me, where I found many persons
E 2
76 LIFE OF SWEDENBOR6.
of my acquaintance of all conditions. From that day forth
I gave up all worldly learning, and labored only in spi-
ritual things, according to what the Lord commanded me
to write. Thereafter the Lord daily opened the eyes of my
spirit, to see in perfect wakefulness what was. going on in
the other world, and to converse, broad awake, with angels
and spirits."
Dr. Beyer gives a third narrative of the transaction.
"The report," says he, "of the Lord's personally appear-
ing before the Assessor, who saw Him sitting in purple
and in majestic splendor near his bed, whilst He gave him
commission what to do, I have heard from his own month,
whilst dining with him at the house of Dr. Kosen, where
I saw, for the first time, the venerable old man. I re-
member to have asked him how long this appearance con-
tinued. He replied, that it lasted about a quarter of an
hour. I also asked him whether the vivid splendor did
not pain his eyes ? which he denied. ... In respect to the
extraordinary case of the Lord appearing to him, and
opening, in a wonderful manner, the internal and spiritual
sight of His servant, so as to enable him to see into the
other world, I must observe that this opening did not
occur at once, but by degrees."
In his Diary the same event appears to be narrated : the
paragraph is as follows : —
" A vision in the day time : of those who are devoted to
conviviality in eating, and indulge their appetites.
"397. In the middle of the day at dinner an angel spoke
to me, and told me not to eat too much at table. Whilst
he was with me, there plainly appeared to me a kind of
vapor steaming from the pores of the body. It was a inost
visible watery vapor, and fell downwards to the ground
upon the carpet, where it collected, and turned into divers
vermin, which were gathered together under the table, and
in a moment went off with a pop or noise. A fiery light
A.D. 1745.] EAT NOT SO MUCH. 11
appeared within them, and a sound was heard, pronouncing,
that all the vermin that could possihly he generated by
unseemly appetite, were thus cast out of my hody, and
burnt up, and that I was now cleansed from them. Hence
we may know what luxury and the like have for their bosom
contents. 1745. April." Smile not, reader, at this plain
representation of what lies under thy sumptuous table :
perhaps thou dost not yet know, what shall be taught thee,
that solid temperance is both more difficult, and more fruit-
ful, than fluid; and that revelations and overloaded sto-
machs are contrarious. We shall recur to this topic in
Part III. of our Work.
It would appear from a collation of the various accounts
of the event referred to, that it took place in 1745, in the
middle of the month of April. Nevertheless there is
ground for concluding, that although the Lord appeared
to Swedenborg at that time, yet his immediate preparation,
and the opening of his spiritual sight, were operations ex-
tended over several years: a circumstance rendered the
more likely, because his subsequent state was plainly
gradual and progressive, which warrants the opinion that
it was at first brought on by degrees.
We must here recur to Swedenborg' s doctrine of respi-
ration, at which the reader may he surprized, but we shall
have him with us in the sequel. The truth is, that with-
out respiration a man can neither be born, nor die; it is
breathing that opens the gates of this world's life, and
cessation of the breath that marks our exit through the
opposite portal. Now the terms of breathing being birth
and death, the whole intermediate career, — all the actions
that oscillate between the two, — are nothing in one sense
but the contents or details of breathing. As we breathe,
so we are. Inward thoughts have inward breaths, and purer
spiritual thoughts have spiritual breaths hardly mixed with
material. Death is breathlessness. Fully to breathe the
78 LIF£ OF SWEDENBOR6.
external atmosphere, is equivalent eateris poMus, to Hving
in plenary enjoyment of the senses and the mnscolar powers.
On the other hand, the condition of trance or death-life, is
the persistence of the inner breath of thought, or the sool's
sensation, while the breath of the body is annulled. It
is only those in whom this can have place, that may stiU
live in this world, and yet be oonsdoosly associated with
the persons and events in the other. Hybernation and
other phenomena come in support of these remarks. Thus
we have common experience on omr side, in asserting that
the capacities of the inward life, whether thought, medi-
tation, contemplation, or trance, depend upon those of
the respiration; and the reader is now prepared for what
Swedenborg says of himself, regarding his endowments
in this respect.
He tells us in his Diaty (n. 3464) that there are many
species of respirations, producing for their subjects divers
introductions to the spiritual and angelic persons with
whom the lungs conspire; that according as the breath
continues or ceases, the man dies back for the time into
the inward life, meets its inhabitants, and explores their
scenes. After describing various kinds of respirations,
sensible and insensible, he goes on to say, that he was at
first habituated to insensible breathing in his infancy, when
he said his morning and evening prayers, and occasionally
afterwards, when exploring the concordance between the
heart and lungs, and particularly when writing his thought-
ful works ; and this he observed for several years. On
these occasions he always remarked, that his respiration
was tacit, and hardly sensible ; a circumstance respecting
which he not only thought but wrote: and thus for a
number of years, beginning with childhood, he was intro-
duced into these peculiar respirations, mainly by intense
speculations, in which breathing stops, for otherwise in-
tense intellectual speculation is impossible. He further
A.D. 1745.] HIS P01IVER8 OF BREATHING. 79
adds that when heayen was opened to him, and he spoke
with spirits, the above was so thoroughly the case, that
sometimes for nearly an hour together he hardly breathed
at all, only drawing in enough breath to serve as a supply
for his thoughts: in which way he was introduced by the
Lord into inward breathing. The same phenomena also
occurred when he was going to sleep, and he thinks that
his preparation went on during repose. So multiple was
it, by his own account, so obedient had his breathing be-
come, and so correspondent with all spheres, that he ob-
tained thereby the range of the higher world, and was
enabled to be at home among spirits and angels.
Among other passages in his Diary to the same effect,
we also cite the following (n. 3317, 3320) on this inter-
esting subject. *' My respiration," says he, " has been so
formed by the Lord, as to enable me to breathe inwardly
for a long period of time, without the aid of the external
air, my respiration being directed within, and my outward
senses, as well as actions, still continuing in their vigor,
which is only possible with persons who have been so
formed by the Lord. . . I have also been instructed, that
my breathing was so directed, without my being aware of
it, in order to enable me to be with spirits, and to speak
with them." And again he says, "It has been shewn me
that each of the bodily senses has its peculiar respiration,
yea, its peculiar place of respiration. . . Moreover it was
granted me to gather the same thing from much experience
before I spoke with spirits, and to see that breathing cor-
responds with thought ; as for instance during my infancy,
when I tried purposely to hold my breath, also at morning
and evening prayers, and when I attempted to make the
rhythm of the breath correspond with the heart's pulsation,
in which case the understanding began almost to be ob-
literated. And furthermore afterwards, when I was writing
80 LIFE OF 8WEDBNBORG.
aad using my imagination, at which time I could observe
that I held my breath, which became in a manner tacit."
Some analogous power over the breath — a power to live
and think without respiring, for it is the bodily respiration
that draws down the mind at the same time that it draws
up the air, and thus causes mankind to be compound, or
spiritual and material beings^some analogous power to the
above, we say, has lain at the basis of the gifts of many
other seers besides Swedenborg. It is quite apparent that
the Hindoo Yogi were capable of a similar state, and in
our own day the phenomena of hypnotism* have taught us
much in a scientific manner of these ancient conditions and
sempiternal laws. Take away or suspend that which draws
you to this world, and the spirit, by its own lightness,
floats upwards into the other. There is however a dif-
ference between Swedenborg' s state, as he reports it, and
the modern instances, inasmuch as the latter are artificial,
and induced by external effort, whereas Swedenborg' s was
natural also and we may say congenital, was the combined
regime of his aspirations and respirations, did not engender
sleep, but was accompanied by full wakmg and open eyes,
and was not courted in the first instance for the trances or
visions that it brought. Other cases moreover are occa-
sional, whereas Swedenborg' s appears to have been unin-
terrupted, or nearly so, for twenty-seven years. But of
this we shall have to speak further presently.
We have now therefore accounted in some measure for
one part of Swedenborg' s preparation, and what we have
said comports with experience, which shews that those
amphibious conditions with which we are more familiar,
hinge upon certain peculiarities of bodily structure or
endowment ; and we have thereby prepared the reader to-
* See Braid's Neurypnology^ or the Rationale qf Nervota Sleep j
London, 1843.
A.D. 1745.] HIS POWERS OP BREATHING. 81
admits that if living below the air or under water, requires
a peculiar habit or organism, so also does living above the
air — above the natural animus (oi/e/ws) of the race, require
answerable but peculiar endowments. The diver and the
seer are inverse correspondences. Swedenborg himself cor-
roborates this, where in enumeratiog the conditions requisite
to qualify for the ecstatic life, he particularizes that a pecu-
liar state is indispensable; mainly regarding the connexion
of the brain with the heart, between which the lungs are
the uniting medium : a state which may either be natural,
or the result of artificial means applied to the existing
organization.
To shew how intelligent Swedenborg was of these deep
things, we have only to examine his anatomical works and
manuscripts, which present a regular progress of ideas on
the subject of respiration. " If we carefully attend to pro-
found thoughts," says he, "we shall find that when we
draw breathy a host of ideas rush from beneath as through
an opened door into the sphere of thought; whereas when
we hold the breath,* and slowly let it out, we deeply keep
the while in the tenor of our thought, and communicate as
it were with the higher faculty of the soul; as I have
observed in my own person times out of number. Retaining
or holding back the breath is equivalent to having inter-
course with the soul: attracting or drawing it amounts to
intercourse with the body."
This indeed is a fact so common that we never think
about it : so near to natural life, that its axioms are almost
too substantial for knowledge. Not to go so profound as
to the intellectual sphere, we may remark that all fineness
of bodily work — all that in art which comes out of the
• We again request the reader to watch his own breath, and he will
in due time spontaneously learn many interesting truths about res-
piration.
E 3
82 LIFE OF SWEDEN BOR6.
infinite delicacy of manhood as contrasted with animality —
requires a corresponding breathlessness and expiring. To
listen attentively to the finest and least obtrusive soonds,
as with the stethoscope to the murmurs in the breast, or
with mouth and ear to distant music, needs a hush that
breathing disturbs; the common ear has to die, and be
born again, to exercise these delicate attentions. To take
an aim at a rapid-flying or minute object, requires in like
manner a breathless time and a steady act: the very pulse
must receive from the stopped lungs a pressure of calm.
To adjust the exquisite machinery of watches, or other in-
struments, compels in the manipulator a motionless hover of
his own central springs. Even to see and observe with an
eye like the mind itself, necessitates a radiant pause.
Again, for the negative proof, we see that the first actions
and attempts of children are unsuccessful, being too quick,
and full moreover of confusing breaths: the life has not
fixed aerial space to play the game, but the scene itself
flaps and flutters with alien wishes and thoughts. In short,
the whole reverence of remark and deed depends upon the
above conditions, and we lay it down as a general truth,
that every man requires to educate his breath for his busi-
ness. Bodily strength, mental strength, even wisdom, all
lean upon our respirations; and Swedenborg*s case is but a
striking instance raising to a very visible size a fact which
like the air is felt and wanted, but for the most part not
perceived.
We have dwelt upon the physical part of inspiration and
aspiration, because with the subject of this memoir, body
was always connected with, and fundamental to, spirit;
and therefore it is biographically true to Aim, to support his
seership by its physical counterpart. Moreover it is im-
portant for all men to know how much lies in calm, and to
counsel them (whether by biography, or science, it matters
A.D. 1745.] SPIRITUAL KXPECTATIONS. 83
not,) to look to the balance of their life-breath, and to let
it sometimes incline as it ought, towards the immortal and
expiring side.
But if SwedenboTg was expressly oonstrocted and pre-
pared for spirit-seeing, the end deyeloped itself in a measure
side by side with the means, which is also a law of things.
We have seen that in his boyhood his parents used to
declare that angels spoke through his mouth, which again
calls to mind the entranced breaths of prayer that he com-
memorates at this period. Much later on, but before his
theological mission commenced, we find him intellectually
aware that heayen might be entered by the sons of earth,
and, as he then thought, by the analytic method of science,
which having arrived on some of the peaks of truth, would
introduce us to those who are at home in that r^on, and
enable us to revert with a kind of spiritual sight to the
world from which we had ascended. He says on this head,
that " knowledge unless derived from first principles is but
a beggarly and palliative science, sensual in its nature, not
derived from the world of causes, but animal, and without
reason: that to explore causes, we must ascend into infi-
nity, and then and thence we may descend to efiects, when
we have first ascended from effects by the analytic way.
Furthermore, that by this means we may become rational
beings, men, angels, and may be among the latter, when
we shall have explored truths, and when we are in them :
that this is the way to heaven, to the primeval state o/man,
to perfection." This is doubtless a bold interpretation of
induction and deduction, but no one knew better than
Swedenborg in his day, whither real methods would con-
duct us. It only concerns us however now to show, that
he was conscious of a possible entrance for the under-
standing into the atmospheres of the higher world, and that
he conceived it to lie in true ladders of doctrine firamed by
good men out of true sciences.
84 LIFE OF SlfEDENBORG.
But we are moreover enabled to add that his senses also
Were stricken by spiritual objects before his express mission
commenced. For example, in his posthumous Adversaria
on Genesis and Exodus, when speaking of the spiritual
meaning of flames of fire, he observes that " flames signify
confirmation or attestation of truth; and that this has been
shewn to him from above." He proceeds to say that " he
had seen flames of different sizes, and of different color and
splendor, and this, so often, that for several months whilst
writing a certain work,* scarcely a day passed in which
there did not appear before him flames as vivid as those of
a common fire, which,*' he adds, '' was a sign of approba-
tion: and this was before the time when spirits began to
speak with him vivd voce.'^
So again he says in his diary,f that " for many years
before his mind was opened, and he was enabled to speak
with spirits, there were not only dreams informing him
respecting the subjects that were written;^ but also changes
of state when he was writing, and a peculiar extraordinary
light in the writings: afterwards many visions when his
eyes were shut; light miraculously given; spirits influencing
him as sensibly as if they appealed to the bodily senses;
temptations also from evil spirits almost overwhelming him
with horror; fiery lights; words spoken in early morning;
and many similar events."
To some of these particulars we have his current testi-
mony at the very time when they were happening. Of
this, the Fourth Part of the Animal Kingdom (a MS. writ-
ten, for the most part, as it would appear, during 1 744)
affords the proofs. At p. 82 of this work he has the fol-
lowing Observandum, *' According to admonition heard,
* Supposed by Dr. Tafel to be ihe Worship and Love qf God^ but
it might be the Fourth Part of the Animal Kingdom,
t N. 2951.
% He often speaks thus impersonallj.
A.D. 1745.] THE DAWN OF SEER8HIP. 85
I must refer to my philosophical Principia . . . and it has
been told me that by that means I shall be enabled to
direct my flight whithersoever I will." Twice also in the
same work he notifies that he is commanded to write what
he is penning.* At p. 194 he mentions that he saw a
representation of a certain golden key that he was to carry,
to open the door to spiritual things. At p. 202 he remarks
at the end of a paragraph, that " on account of what is
there written there happened to him wonderful things on
the night between the first and second of July;'* and he
adds in the margin, that the matter set down was " foretold
to him in a wonderful manner on that occasion. "f Still
further on (p. 215) he again refers to his extraordinary
dream of the above date.
This brings us to the subject of his sleep, which will
contribute its share to his psychological history. So ob-
servant was Swedenborg of what went on within him-
self, that he left a MS. record of several of his dreams
from 1736 to 1740, which, however, unfortunately is not
accessible, having been taken out of the MS. volume which
contained it, to be kept by the Swedenborg family.
But we have his testimony in several parts of his MSS.,
that for years before 1745 his dreams were ordered and
instructive, and constituted one department of his prepara-
tion. The further notice, however, of this head, we leave
to a future time ; we can better follow it up when the whole
of the author's posthumous works are before the public.
Lastly, there is one doctrine that Swedenhorg held,
and which constitutes an immediate link between intellect
and reality, possession with which would contribute to pre-
* *'Ju8sus sum. Ita videar jussus.'' MS., p. 202, 223.
t '* Hac quK scripsi prsenuntiata mihi sunt mirabiliter, vide finem
JuU 1 et 2. Scripsi Jul. 2." MS., p. 174 in margin. We give
these references to the MS., because by some oversight the words
appear to have been omitted from Dr. Tafel's edition.
86 LIFE OF SWEDENBORG.
dispose to spiritual experience ; we mean the doctrine of
Universal Correspondency. To this great intellectual sub-
stance we shall have to recur in the sequel, but for the
present it suffices to observe, that it imports that bodies
are the generation and expression of souls ; that the frame
of the natural world works, moves and rests obediently to
the living spiritual world, as a man's face to the tnind or
spirit within. Now this plainly makes all things into signs
as well as powers ; the events of nature and the world be-
come divine, angelic, or demoniac messages, and the smallest
things, as well as the greatest, are omens, instructions,
warnings, or hopes. Accordingly it was on intellectual
reasons of solid science, that Swedenborg interpreted the
events about him as of spiritual significance, and we are
not surprized to find that his always recording pen noted
down minute occurrences as pregnant to himself. We
find one remarkable instance of this in the last MS. we
have cited, where the author takes account of the presence
and absence and the movements of a fly in his apartment.*
This of course is either insanity or a high pitch of wisdom,
in which, however, it only partakes of that double chance
that permeates the universe. The philosophers and the
mad doctors regard all spiritual experience of a real kind as
delusion ; but our theory is different, and we see in it both
good and bad, sound and insane, and judge each case on
its own merits, not cramping the verdict by ill-advised
general rules. In this we have Scripture, tradition, the
present usages of society, and the balance of the twelve
judges at Westminster, on our side, to say nothing of
practical charity towards our fellow citizens.
Among many more important circumstances, Sweden-
borg's clear-seeing stands apart from most others by com-
* Op. at., p. 164. ''Sed hsec obscnra sunt, forte nee Ten:
vidi mtueamf ilia abiit, reeeiri. Iteratum de veritatibw, secundum
monitiotieSf ut autumo ilia rediit me inmto, ei ego tfiam tuli,**
A.D. 1745.] TWO THINGS AT ONCE. S7
prising the two worlds at once. In him the inward thought
had learned to breathe, and the inward sight to exert itself,
by contemplatiye respirations and abstractions, but this
being attained, and the spiritual power developed and set
free, it appears that his bodily activity was no hindrance to
his spiritual. Perhaps the former could go on habitually
while the latter was the express field of his consciousness.
Thus, by analogy, we find that we can perform several acts
at once, provided some have become habitual, and they
are not all in the same sphere. For instance, we walk to
our journey's end by sheer habit, and converse and observe
different objects on the way, without confusing the opera-
tions of our limbs. But a child just learning to walk, must
bend will, eyes, mind and care upon its legs, or it will fall
to the ground : but by and bye its mind becomes emanci-
pated from its members, and it can run, and prattle of dif-
ferent things, at the same time. So we can, when the eye
is practised, see the whole of a landscape by habit, and
yet see some special object therein by quite a different ob-
servation. And in the same manner, raising these common
examples to higher powers, there is no reason why two
worlds and dramas should not appear to the same duplex
individual, the natural side being seen by indefeasible
habit, the spiritual by direct present attention; or vice
versd. There is no reason why active and passive sight
should not coexist to this extent.
But we owe an apology to the reader for so long detaining
him on the threshold, a course which we should not have
taken but that the current of the age has set in strongly
towards spiritual seerships, as witness the facts produced
every day by mesmerism, and now placed beyond a doubt.
The sequel of our remarks will shew that we had reason in
these preliminaries.
Respecting the reasons for Swedenborg's " call," we give
them in his own words. ** I was ouce asked," says he.
88 LIFE OF SWEDENBORG.
" how I, a philosopher, hecame a theologian. My reply
was : la the same way that fishermeD hecame the disciples
and apostles of the Lord. And I added, that 7, too, from
early youth had been a spiritual fisherman. On this, my
enquirer asked what I meant hy a spiritual fisherman. To
which I answered, that a fisherman, in the spiritual sense
of the Word, signifies one who rationally investigates and
teaches natural truths, and afterwards spiritual truths. . . .
My interrogator then said: Now I can understand why the
Lord chose fishermen for disciples ; and therefore I do not
wonder that he has also chosen you ; since, as you observed,
you were from early youth a fisherman in a spiritual
sense, or an investigator of natural truths ; and the reason
that you are now an investigator of spiritual truths, is,
because the latter are founded upon the former. ... At
last he said: Since you have become a divine, what is your
system of divinity ? These are its two principles, said I,
that God is one, and that there is a conjunction
OF charity and faith. He replied. Who denies these
principles? I rejoined. The divinity of the present day,
when inwardly examined."
After having been '' called to a holy ofi^ce by the Lord
Himself," Swedenborg at once girded himself to the work
of his new commission. Negatively he had already one
important qualification for it, he had read no dogmatic or
systematic theology, and had none of its ''unfounded
opinions and inventions" in his mind to be extirpated.
He now, therefore, learnt the Hebrew language, and read
over the Word of God many times, studying its spiritual
correspondences, and was thereby enabled to receive in-
struction from the Lord, who is the Word. At once also
he began to commit his studies to paper, thinking out the
extent of his immense theme in the act of writing. Of the
Continued character of these studies, we have before us a
stupendous record in the manuscripts which he left on the
A.D. 1745-47.] THE SPIRITUAL FISHERMAN. 89
books of the Old Testament, and which shew an unwearied
power, and a graduallj-brightening intelligence on the scope
and spirit of the Bible. It was by slow degrees that he
rose from his previous conceptions to the new development
that we find in his next pubhcation : his eariier manuscripts
being in some measure a continuation of the psychological
and intellectual system that appears m the Worship and
Love of God, His spiritual experiences also in the first
instance partook somewhat of thatlhinness which we have
noted as peculiar in the last-mentioned work : he still re-
garded spirits as minds and intelligences appearing under
human forms; he heard their spiritual voices, and saw them
as it were in ethereal outline, not being yet opened to regard
them as our only acquaintances, — men and women. How-
ever his Adversaria^ from which we gather these particu-
lars, are in truth a marvellous series of cogitations, and
setting his own works aside, we know not with what com-
mentaries they are comparable for unfolding the spiritual
aspect of the Holy Scriptures, and the subjective philo-
sophy of the human mind.
His personal history at this date is scanty, and almost
conjectural. He resided in London (probably with Brock-
mer, in Fetter Lane) until the beginning of July, 1745,
when he took ship to Sweden, arriving thither after a
passage of more than a month, on the seventh of August.
During the voyage his spiritual intercourse was suspended ;
perhaps at this period, the sea was not so favorable for it
as the land. He remained in Sweden in 1746, and in the
earlier part of 1747 also.
He had now entered upon a vocation which no longer
permitted him to discharge the functions of his office as
Assessor of the Board of Mines, and in 1747 he asked
and. obtained permission of King Frederick to retire from
it. His petition to his Majesty contained also two other
requests, namely, that he might enjoy during life, as a re-
V
90 LIFE OF SWEDENBORG.
tiring pension, one half of the salary attached to the Asses-
soTship ; and that his retirement from the office might not
he accompanied hy any addition to his rank or title. He
gives his motives in the transaction in his own modest way.
" My sole view in this resignation." says he, " was, that I
might he more at liberty to devote myself to that new fane-
tion to which the Lord had called me. On resigning my
office, a higher degree of rank was offered me, but this I
declined, lest it should be the occasion of inspiring me with
pride." The king granted his desires, but in consideration
of his services of 31 years, continued to him the whole
salary of his late office : a proof of the esteem in which he
was held in Sweden.
We presume that he made this last voyage to Sweden for
the purpose of obtaining his dismissal from the Assessor-
ship, which when he had procured, he again repaired to
London in 1747, and wrote out the first volume of the
Arcana Celcesiia for the press, to which John Lewis was
" eye witness." This was published about the middle of
1749. At the beginning of 1750 he was out of England,
probably in Sweden, for he sent the MS. of the second
volume of the Arcana from abroad to London to be printed.
He was certainly in his own country in 1751, when we
meet him at the funeral of his old coadjutor, Polheim, an
occasion on which he saw boih aides of his inend's grave.
We quote from his Diari/ (commenced about 1747) the
record of the burial.
" Polheim," says he, " died on Monday, and spoke with
me on Thursday. I was invited to the funeral. He saw
the hearse, the attendants, and the whole procession. He
also saw them let down the coffin into the grave, and con-
versed with me while it was going on, asking me why they
buried him when he was alive? And when the priest pro-
nounced that he would rise again at the day of judgment,
he asked why this was, when he had risen already? He
A.D. 1747-56.] TRAVELS AND LABORS. 91
wondered that such a belief should obtain, considering that
he was even now alive ; he also wondered at the behef in
the resurrection of the body, for he said that he felt he
was in the body : with other remarks."
From 1749 to 1756 appeared his great work, the Areana
Ccelestia,* in eight volames 4to.9 containing, in 10,837
paragraphs, an exposition of the spiritual sense of the
books of Grenesis and Exodus. This work was published
in London, volume by volume, the second being issued in
numbers, with an English version, said to be executed by
one Marchant. Swedenborg's pubHsher, John Lewis before
mentioned, has left some notice of him at this time. He
says that, though he is " positively forbid to discover the
author's name," yet he hopes to be excused for mentiomng
" his benign and generous quaUties." He " avers that this
gentleman, with indefatigable pains and labor, spent one
whole year in studying and writing the first volume of the
Areanay was at the expense of £200 to print it, and ad-
vanced ^200 more for the printing of the second ; and
when he had done this, he gave express orders that all the
money that should arise in the sale, should be given towards
the charge of the Propagation of the Gospel. He is so far
from desiring to make a gain of his labors, that he will not
receive one farthing back of the £4QQ he hath expended ;
and for that reason his works will come exceedingly cheap
to the public."
Let us n.ow turn to the work itself, and waste as little
force as possible upon admiration of it in a hterary sense.
The author indeed professed to have derived the whole of
it from direct rational illumination by the Lord : no spirit
and no angel had infused its supernatural knowledge, but
* Arcana Coslettia. The Heavenly Areana which are contained
in the Holy Scriptures^ or Word qf the Lord, Unfolded, beginning
with the Book qf Genesis, Together with Wonderful Things seen
in the World qf Spirits and in the Heaven of Angels.
92 LIFE OF SWEDENBOR6.
it proceeded directly from the Almighty himself. As, how-
ever, it was an intellectual light by which the Most EUgh
communicated himself to Swedenborg's understanding, and
through that to his spiritually-opened senses, so it comes
to be judged and apprehended by the human understanding,
and is freely placed before the rational powers. No man,
according to Swedenborg, is bound to receive it on his ipse
dixit, but he is to examine it, and decide according to in-
trinsic evidence.
The work runs in two parallel streams ; there is on the
one hand a series of scriptural interpretations unlocking
the letter of the Word into truths pertaining to the Lord
and the inner man ; there is on the other a narrative inter-
jected between the chapters of the former, and embracing
a description of the wonders of the other life. We must
give to these two departments a separate consideration.
For the first, the position of the Bible is defined as the
Word of the Lord, and the nature of biblical evidences is
thereby determined. If it be the book and message of the
Infinite, its proper attestations are its intrinsic divinity;
its wisdom and its love ; its adaptation to man as a religious
being in all time and place, and in all states of existence :
in a word, it must contain details, infinite in every way,
and connecting every possible state of the soul with the
Fountain of blessings. This profound creed respecting the
Word, is the postulate of Swedenborg's Arcana, to be
proved in the sequel by the shewing of the work itself.
The method whereby the Word is unfolded is called in
general the science of correspondences. If there be unity
in the creation, then is the whole one coherent plan, be-
ginning from God, and ending in God. If there be order,
then is there a hierarchy of natures, whereof the highest
are first produced, and nearest to their source ; the second
creatures standing next to the first, and the third to the
second : each being placed between those which are next
A.D. 1749-56.] ARCANA CCBLESTIA. 93
of kin to it above aud below. If there be life and move-
mentj then the action mast pass in the before-mentioned
order, and each new mean, as it is produced, will engender
the means of representing and carrying itself out in another
and a further sphere. These are our needful thoughts of
every consistent work, and the perfection of the work is in
proportion to the strictness with which the above conditions
are realized. Let the reader apply the case to anything
which he himself does, and he will discover that the unity
of his result contains and depends upon these particulars.
But nature is the work of God, and the Word is the
speech of God, and the speech is in like manner a work.
The Word therefore involves the above substantial laws.
In its innermost essence it is divine ; in its next intentions
it regards the ends that are to follow from it, in times
beyond the present, and in realms beyond time itself;
speaking to the ultimate races of man, and to the highest
heavens : in its next meanings it speaks to a future less
remote, and to a lower altitude of heaven, and so forth ;
until at length it addresses each man and spirit in his own
language, and in his own age. Like the world itself it
stands for ever, but the race according to its various state,
draws from its inexhaustible bosom new mines of treasure,
from its surface new circumstances of life, from its atmos-
phere new sources of power.
What therefore is the science of correspondences? It
is the intellectual teaching of the relations between all
different spheres. The difficulty of illustrating it lies in
the fact that the works of God differ from those of God's
image, man, in one important particular. The human
workman in this world is only conscious of operating on
one platform at once ; if he makes a machine, it is all in
nature ; if he writes a book, it carries, to his mind, but
one meaning. The divine workman, however, operates at
ouce in all altitudes and worlds : his fiat, and its produc-
94 LIFE OF SVEDENBOR6.
tioii8, perrade the depth and breadth of his creation: his
creative wisdom passes by unknown paths through every
sphere, and the same ray of divine light deposits in one
an angelic affection, in the next a human love, in the next
an animal faculty, and only terminates by creating some
animal, vegetable, or mineral reality or modification, which
breathing straightway with the divine effort, tends upwards
again through the same series, subsisting from all, sup-
porting all, and mnning back through all. What makes
the difference of these productions ? Not the creative ray,
but the place, time, state, and circumstances upon which
it works ; for it is no other than one wisdom in a various
exercise. The correspondence between the forms that it
leaves in its passage, is simply this, that they are all one
in soul, but each suited to a different use ; and hence as a
rule, correspondence is a divine equation, whereby one
thing is to one sphere precisely as another thing is to
another sphere. Whenever this is the case, the two things
are fundamentally united ; they mutually do each other's
work in their own places, and are each others, no matter
how unlike they appear in form ; for the form is but the
face or body that each shews to its peculiar ^here. Now
if we had experience of this compound operation in our
own works, we should easily admit it of the works and
Word of God : as it is, however, we obtain a glimpse of
it in another way, by symbols in language, which make
the objects of nature into bodies of thought, thei^by sug-
gesting that all things are the naturalization of divine
thoughts ; by the human face, which expresses the soul,
and thus presents us with two corresponding things in two
different spheres : also by gestures and particular acts,
which, we know not why, are felt to be images of the
persons who produce them, and are interpreted of them by
this signification. Not to mention other illustrations.
The Word of God then, on Swedenborg's shewing, con-
A.D. 1749-56.] SPIRITUAL EXPERIENCE. 95
taios various bodies of divine truth adequate to divers orders
of angels and men ; to the celestial man, in whom good-
ness is paramount, it is celestial, and teaches the truths of
the innermost heaven: to the spiritual man, in whom
truth is supreme, it is spiritual, and teaches the truths of
the second heaven : to the lower heavens, and to the na-
tural world, it is natural, and teaches truths bj symbols
in the one case, and by a mixture of history and symbol
in the other. It has therefore three general senses, which
correspond to each odier, but is throughout divine in its
origin and end. The Arcana Coeleatia is chiefly devoted to
an exposition of the spiritual sense of one portion of it.
This brings us to the second department of the work,
or the spiritual experience, which comprises lengthy ac-
counts of the other world. And here we may remark that
some persons have greatly regretted that the author should
have introduced these narratives into his interpretation.
Among the rest, Swedenborg's friend. Count Hopken ''once
represented to the venerable man, that he thought it would
be better not to mix his beautiful writings vrith so many
memffrahle relations, or things heard and seen in the spi-
ritual world, ... of which ignorance makes a jest and
derision." But Swedenborg answered, that " this did not
depend upon him ; that he was too old to sport with spi^
ritual things, and too much concerned for his eternal
happiness to give in to such foolish notions," with more
to the same purport. And still notwithstanding the Count
says, that ''he could have wished that Swedenborg had
left them out, since they may prevent infidelity from ap-
proaching bis doctrines." The truth however is that they
are vital to his doctrines, and to omit them, would reduce
his interpretations to a philosophical system, that like
the rest would have no hold upon creation, and no heel
upon infidehty, which indeed it would supply with a new
field of operations.
96 LIFE OF SWEDENBORG.
A visitant of the spiritaal worlds Swedenborg has de-
scribed it in lively colors, and it would appear that it is
not at all like what modem ages have deemed. According
to some, it is a speck of abstraction, intense with grace
and saving faith, and other things of terms. Only a few
of the oldest poets — always excepting the Bible — have sha-
dowed it forth with any degree of reality, as spacious for
mankind. There Swedenborg is at one with them, only
that he is more sublimely homely regarding our future
dwelling-place. The spiritual world is the same old world
of God in a higher sphere. Hill and valley, plain and
mountain, are as apparent there as here. The evident dif-
ference lies in the multiplicity and perfection of objects,
but everything with which we are familiar is perpetuated
there, and added to innumerable others. The spiritual
world is essential nature, and spirit besides. Its inhabit-
ants are men and women, and their circumstances are so-
cieties, houses and lands, and whatever belongs thereto.
The common-place foundation needs no moving, to support
the things which eye hath not seen, nor ear heard, nor the
heart of man conceived. The additions and pinnacles of
wisdom are placed upon the basis which God has laid. Thus
nature is not only a knowledge, but a method ; our intro-
duction to the mineral, vegetable and animal worlds, to the
air and the sun, is a friendship that will never be dissolved :
there is no faithlessness in our great facts if only we are
faithful to them, but stone and bird, wood and animal, sea
and sky, are acquaintances which we meet with in the spi-
ritual sphere, in our latest manhood or angelhood, equally
as in the dawn of the senses, before the grave is gained.
Such is the spiritual world : duration and immensity resum-
ing nature, but subject to spiritual laws.
What do these spiritual laws introduce ? Or first, what
is the regime of the natural laws ? The latter, we reply,
give fixity to things. The order of the sun and planets
A.D. 1749-56.] THE spiritual' WORLD. 97
introduces time through measured movements, while cohe-
sion and gravitation keep spaces permanent, and all things
horn in this Cosmos suck time and space from the revolving
world ; thus day and night, size and separation are written
upon them from the beginning. Whatever changes they
undergo are through and in time and space. These rules
of fixation are the natural laws, which support mankind
and the human faculties, but do not obey them. The spi-
ritual laws on the other hand, are the laws of the mind,
or laws like the mind's, swaying a universe of forms like
those of nature. The spiritual world is full of quasi na-
tural objects, but which are not fixed, but fluid to the
spirit. Its centre is not the sun, but the divinity, and
humanity also is its subsidiary centre. As humanity is the
second law and force of that world, so its contents and
changes represent those of humanity. Its spaces and
quarters are determined by the spiritual sun, which is
the divine love; those who reciprocate that love the most,
are in the spiritual east; those who receive the divine
wisdom are in the south; and the declensions of these
qualities constitute severally the west and north of the
spiritual quarters. The whole combines into instant and
irresistible arrangement according to the spiritual affi-
nities of the parts. And as humanity in the aggregate
gravitates to its own places in the inward world, so does
each nation, each society, and finally every individual; and
wherever they be, the three kingdoms, in divine plenitude,
are there also; the inhabitants still stand upon the ground,
but it is a floor that symbolizes and depends upon their
spiritual status; they still see the growths of the vegetable
world, but these are the very germination of their senses;
nor are there wanting birds and animals, new and old, to
reflect, by exact coordination, their intelUgence and affec-
tions. Hence the spiritual universe is the last justice and
harmony of mere mankind, where for goodness there is
F
98 LIFE OF BWEDENBOR6.
goodness, for the beautifal soul, beauty; and in every
particular, for the moral, a corresponding physical. The
world, the scenery, the house, the associations, stand and
change with the inhabitants. The whole is not only a
mansion but an instruction; for the good a pathway of
brightening wisdom and a countercheck to the conscience ;
for the wicked self-punishment and self-imprisonment, sap-
porting, compressing, and correcting.
The same laws associate all men with their likes, all
societies with those next them in the genus, and finally
bind the whole of humanity into one indissoluble body,
whose place is God. For love and liking are spiritual
nearness, and produce conjunction according to their inten-
sity. Those who ardently desire to see each other, straight-
way are together, — the desire is spiritual presence. Thus
the diversities of love sift men into their places with accu-
rate finality, in a universe where all is Love's.
We may now see how essential was Swedenborg's spi-
ritual experience to his interpretation of the spiritual corre-
spondences of the Bible. He says indeed that he received
the latter from the Lord, but as he received it by rational
means, this does not exclude any of the providential ways
by which he could be instructed. And mingling with
societies whose inward states were efiigied in the outward
forms of the world, and who had witnessed for thousands
of years (to measure their wisdom by our computation) the
correspondence between the outward and the inward; who
had tallied off thought and affection as they arose, and all
their own human deeds and words, against the events and
forms which surrounded them; he could not but learn in
innumerable instances that the one set of things answered
to the other, and thereby acquire correspondences by much
hearsay as well as much experience. Otherwise, inasmuch
as the events of this world do not proceed by individual
correspondence, he could never have learnt that particular
A.D. 1749-56.] THE SPIRITUAL WORLD. 99
natural forms oorrespond to particular spiritual states, the
former never being seen to be produced in myriads of
instances concurrently ^ith the latter. He might indeed
have sarmised the fact by a brilliant genius for analogies,
which assuredly he possessed, but the spiritual world alone
can furnish the proof positive, by exhibiting the generative
act in which the outward answers to the inward. For
example, he says that the ass corresponds to scientific
truth; the horse, to intellectual truth. Now this he might
have divined, and cohoborated, by tables of analogies, in
which these animals would be shewn, by a kind of spiritual
nUe of three, to be to nature, what those truths were, to
spirit; but the proof would have been only mental, until,
in the spiritual world, he saw that horses and asses were
respectiyelj always present, and circumstanced, when, and
according as, those inward qualities were central ; in which
case reiterated coincidence would suggest causation, and
have the force of fact.
There is one important function of correspondence to which
we have slightly adverted, and upon which we must spend a
few moments. All correspondence means conjunction, and
produces it, for correspondence is nothing but harmony, and
harmony is extended love. The body corresponds to the
soul, and so the two cohere together, and both are alive.
Now as the natural and spiritual senses of the Word corre-
spond, so also they are closely united as a bbdy and a soul,
and hence Swedenborg avers that the Word is the means
of union between the world and heaven, and that to enter
devoutly into its body or letter is to enter heaven upon earth,
and to have the angels present in the inner sphere, and the
Lord above all. In all nature God is present, but the
Word is the immediate body of the divine wisdom, and in
the body and no other circumstance, dwells the soul.
Among the great topics treated of in the Arcana, is that
of the process of resurrection from the dead, which Swe-
f2
100 LIFE OF SWEDENBORG.
denborg experienced, in order to make it known.* Birth
into the other life is better attended than births into this
world. It is a work of celestial skill, committed to pecu-
liar aneels. They occupy the heart of the dying man,
and uniting with it, isolate him from all lower spirits. They
sit at his head, and communicate their thoughts with his
face, so that another face is induced upon him; indeed
two faces, for there are two angels. When they find that
their faces are received by him, they know that he is dead.
They discourse with his soul by still vibrations of the lips.
They bend the scents of death into fragrance ; for an aro-
matic odor as of embalmment exhales from the corpse in
their presence, whose perfume wards away evil spirits. They
keep his thoughts in the pious frame usual at the point
of death ; and converse with him by *^ cogitative speech."
Swedenborg perceived, as they were assiduous about him,
that they made light of all fallacies and falsities, not treat-
ing them with ridicule, but discarding them as nothings.
He felt 'his own pulse during their union with his heart.
After the celestial have communicated the novitiate's first
life, the spiritual succeed them, and unroll the films from
his eyes, introducing him into spiritual liffht. He then
enters upon his own faculties, and at first is happy and
joyful, the good spirits remaining with him whilst he desires
them ; but at length he follows his own life, and procures
his own associates, good or evil. In cases of natural death
resurrection takes place on the third day after decease. The
force which causes it, is the vivid spiritual attraction of the
Lord's mercy, which withdraws the vital substances from
the intricacies of the body, and separates them, so that
nothing living is left behind. Such is the mode. It is
analogous to birth into this world, only that the growth
of spiritual life is rapid compared with natural ; the new-
'^ It happened to him March 1, 1748. See his Diary,
HmM
A.D. 1749-56.] RESURRECTION DESCRIBED. 101
bom man becoming adult and personal in a few days instead
of many years.
In the limited space of this bibgraphy, we cannot give
even an idea of the contents of the Arcana, or of the spi-
ritual sense, descriptiye of man's regeneration, which Swe-
denborg evolves from the Scripture: but of the manner of
the work we may say a few words with less injustice. Con-
ceive then, gentle reader, twelve goodly 8vo. volumes (in
English) written with such continued power that it seems
as if eating, drinking and sleeping had never intervened
between the penman and his page, so unbroken is the sub-
ject, and so complete the sense. Add to the other health
and harmony of this unflagging man, a memory of the
most extraordinary grasp, which enabled him to administer
the details of an intellect ranging through all truth on the
one hand, and through the whole field of Scripture illus-
tration and text upon the other. Then take into account
the unity of the work from first to last; the constant refer-
ence that binds all parts of it together, and shews the
caution with which each strong affirmation is at first set
down. Observe also the feUcity of phrase, the happiness
of mind, the easy greatness, which shine along and dignify
those serious pages. Remark also that the author does
not deal in generalities, but sentence for sentence, and
word for word, he translates his text into spiritual meaning,
and criticises and supports himself with nearly every
parallel text in the sacred writings. Literature, good
reader, shews no similar case, and though the fate of it be
left to the future, yet we may safely predict that it will
be found impossible to refute it on its own grounds; and
perhaps it would not be wise for thee to wait until a valid
refutation shall come — in the production of a better inter-
pretation, — one more worthy of God, and more serviceable
to human weal. We say this that thou may est use what
102 LIFE OF 8WEDENBORG.
thou hasty bat nowise doubting that the Almighty has
more to give, through other sons than Swedenborg.
In 17S)6, on the 23rd of July, Swedenborg was in Stock-
holm. This we learn incidentally from his Diary. It was
in this year that a revolution was attempted in Sweden, and
on the day above-mentioned, the leaders of the conspiracy,
Count Brahe and Baron Horn, were executed in the capital.
Swedenborg did not lose sight of Brahe when he was beyoDd
the axe ; as the following passage reports : —
** Of those who are resuscitated from the dead, and have
made confession of faith in their last moments (Brahe).
'^5099. Brahe was beheaded at 10 o'clock in the morning,
and spoke vrith me at 10 at night ; that is to say, twelve
hours after his execution. He was with me almost without
interruption for several days. In two days' time he began
to return to his former life, which consisted in loving worldly
things, and after three days, he became as he was before
in the world, and was carried into the evils that he had
made his own before he died."
This perhaps was the occasion to which Bobsahm aUndes
in the following : " One day," says he, " as a criminal was
led to the place of execution to be beheaded, I was by the
side of Swedenborg, and asked him how such a person felt
at the time of his execution. He answered, * When a man
lays his head on the block, he loses all sensation. When
he first comes into the spiritual world, and finds that he is
living, he is seized with fear of his expected death, tries
to escape, and is very much frightened. At such a moment
no one thinks of anything but the happiness of heaven, or
the misery of hell. Soon the good spirits come to him and
instruct him where he is, and he is then left to follow his
own inclinations, which soon lead him to the place where
he remains for ever."
In 1758, Swedenborg published in London the five fol-
A.D. 1756-58.] COt7NT BRAHE. 103
lowing works. 1. An account of the Last Judgment and
the Destruction of Babylon; shewing that all the predic-
tions in the Apocalypse are at this day fulfilled; being a
relation of things heard and seen, 2. Concerning Heaven
and its Wonders^ and concerning Hell, being a relation of
things heard and seen, 3. On the White Horse mentioned
in the Apocalypse, 4, On the Planets in our Solar System,
and on those in the Starry Heavens; with an account of
their inhabitants, and of their Spirits and Angels. 5. On
the New Jerusalem and its Heavenly Doctrine, as revealed
from Heaven, We have now to speak seriatim of these
productions.
1 . Swedenhorg's Doctrine of the Last Judgment requires
a short preface to understand it, hut unhke other accounts
of the great assize, it comes into human history, and
has a very intelligihle connexion with future progress. The
earth, says he, is the seminary of the human race, and the
spiritual world is their destination. Mankind are educated
here through the senses in a natural hody, and after
death their life continues with spiritual senses, and in a
spiritual body. The supply of nutriment from earth to
heaven, that is to say, of fresh human races, is perpetual,
and will never cease; for every divine work represents infi-
nity and eternity, and hence the generations of men in the
natural world will continue for everlasting. The earth
therefore will not be destroyed at the day of Judgment.
Furthermore, all angels and spirits have once been men
upon some planet; there is no direct creation of angels,
bat every celestial inhabitant has risen according to his
desert, from the ranks of mankind. Thus there is no
finite being superior to man, and no substantial interme-
diate between man and his Maker. Now it follows from
this that as heaven is peopled from this world, the state of
the spiritual world depends upon that of the natural. When
the ages pour into it good and true persons, then the upper
104 LIFE OF 8WEDENBOR6.
world ihiiyes, and its integrity is maintained: on the other
hand when ages are declining, when hereditary Tices taint
mankind, and posterity goes on from had to worse, then
the human materials supplied to the inward world, disease,
derange and threaten it. At such a time our foul ancestry
collects above us and around us, and acting from behind
upon the nature that we have inherited from them, and
from aboTC upon our actual thoughts and lives, tends to
environ us with a dense atmosphere of falsehood and
iniquity. It is a common fallacy to suppose that we LVe
by ourselves; our very inmost minds are immersed in the
whole of humanity, they depend upon the entire past, as it
is realized in those who have carried its spirit into the other
life. When the spiritual world is crowded with unworthy
ages, the light of heaven can no longer reach their descen-
dants, for by the laws of the supernal order, the Lord's
influence passes through the angelic heaven by distinct
gradations into the world; and the latter being overhang
by clouds of malignant and false natures, the beams of the
celestial sun no longer reach it. Should this continue, the
extinction of the human race, through vice and lawlessness,
would at length ensue : and hence whenever mankind is
falling, a special divine interposition alone can renew the
broken order, restore the balance, revivify the earth, and
present for the tottering heavens a fresh basis of establish-
ment. Now this crisis has been imminent on this phinet
three several times: once in the most ancient church, whose
last judgment was typified by the flood: once when the
Lord was in the world, and when He said, *' Now is the
judgment of this world; now is the prince of this world
cast out:" and again: "Be of good cheer; I have over-
come the world." And a third time, teste Swedenborg, in
1757> when the first Christian church was consummated;
for it is to be observed that each judgment marks a divine
epoch, or takes place at the end of a church, and a church
A.D. 1757.] THE CRIMINAL CHURCH. 105
comes to an end when it has no longer anj faith in conse-
quence of having no charity.
We observe that this doctrine of the last judgment is a
kind of historical necessity^ if the other life be indeed real,
and if this life prepare its subjects: if on the other hand
dead men are to stand for nothing, and if either annihila-
tion, or any other piece of philosophy, such as the soul
lying in the body's grave, be admitted, then is history
cut from behind us every hour, and we stand as discon-
nected mortals in its broken chains; in which case the
affiliation of ages to each other is mere fortuity, and gene-
ration itself is only an ideal game. Belief in immortality
however — belief in the enduring manhood of mankind, im-
plies a belief in the substance and power of the dead, and
to leave them out of the historic calculus, would be like
omitting from the forces of the world its imponderable and
atmospheric powers, which are the very brains and lungs
of its movements, though, save by their effects, invisible
and quasi spiritual.
Now the Christian church had been declining from the
days of the Apostles, with whom it was first founded in
love and simple faith. It had decUned through the anger
and hatred of the Christians ; through their violence and
bloody wars ; through their love of dominion in a kingdom
where all were to be servants ; through their love of the
world in a state whose early builders had all things in com-
mon, and in which the Lord's morrow would take care of
itself; through their councils where the human mind
erected itself in session upon the truths of God, and made
them into coverings for human sins; through the popedom,
which sat upon the vacant throne of the Messiah; through
the reformation, which kindled fresh hostilities and pas-
sions, and brought into clear separation the mind and heart
of the church, writing up justification by faith on the hall
of the concourse of evil-doers: finally through the wide
f3
106 LIFE OF 8WEDENBORG.
spread Atheism which found too valid an excuse in the
manifold abominations of the Christians. Through these
stages had the church proceeded^ and in 1757 the measure
was full, the race upon earth had seen the last remnant of
the heaTenlj azure disappear, and the thick night had
closed in. For all these deeds had been carried upwards,
and re-transacted with fresh power and malignity in the
spiritual world; their several ages were still extant, and
busily at work for themselves, as well as in the souls of
their posterity.
The judgment required could not take place in nature,
but where all are together, and therefore in the spiritual
world, and not upon the earth. This article from Sweden-
borg also depends upon an acknowledgment of the reality
of the life after death; also that heaven and hell are from
mankind exclusively, and that all who have been bom since
the creation are in one or the other of them. Moreover
no one is judged from the natural man, or therefore in the
natural world, but from the spiritual man, and therefore
in the spiritual world, where he is known as he really is.
If men judge of actions by the spirit, surely God judges of
them by the spirit much more purely; that is to say, in
the real and collective sense, judges the race in the spi-
ritual world. And to conclude these reasons, those who
have died are already fully embodied, will need no resur-
rection of their poor flesh, and will not and cannot return
to earth to seek it.
This judgment of which we are treating is no vindictive
assize, such as we are unaccustomed to in this world, but
veritably spiritual historic, like the greatest judgments
which are written in the records of nations, like the least
which are pronounced from the bench by the law. Nay
history in its fluctuations represents these divine settlements
and periods better than anything else; and moreover attests
them, simply because it proceeds from them. When the
A.D. 1757.] TRIAL AND JUDGMENT. 107
vice and pomp of empires stop the world's progress, and
new eras struggle vainly for birth against the powers that
be, then comes in the hand of God, and restores the
balance, by removing the high places where sin has dwelt.
And so in the spiritual world. God and his ministers are
there more plainly, and the largest rights and the equi-
hbrium of universes are then decided in their proper
assize. Such visitations have been periodical, and are not
reserved for the end of time, but rather occur near its
beginning, to make the course of heaven free for the eman-
cipated generations. The time when the tares and the
wheat are separated, is not at the end of harvests, but
the future has the benefit of the separation, harvests innu-
merable are gathered thereafter, and fertility only begins
when the weeds are exterminated. So also it is that the
diviner epochs of the world cannot open until the Day
of Judgment is past.
The judgment of 1757, comprised all those who had left
the world since our Lord's coming, those who had lived pre-
viously having been tried in the judgment which was effected
during His advent. It took effect, however, principally
upon only one section of that great multitude of spirits.
For there are in the spiritual world three departments ;
viz., heaven, where those are received who are decisively
good ; hell, or the abode of the contrary persons ; and the
intermediate state, called the world of spirits, where all
are at first assembled, and where those who can keep up
the outward semblance of order, whether they be good or
bad, are congregated so long as their inward nature does
not disclose itself. It was in the latter receptacle that
the current of respectable and professing Christendom
had disembogued its hourly myriads, and there, under the
varnish of goodness and religion, many had built up their
doctrinal cities, and engendered false heavens and apparent
churches. Thence they radiated darkness upon the earth.
108 LIFE OF SWEDENBORO.
and communicatiiig with heaven hj their excellent seeming,
and with heU by their hearts, they suffocated and extin-
guished the divine light which flowed down worldwards
from above the heavens. The dispersion of this great
hypocrisy was the divine object of the judgment, and con-
sequently the preservation of the balance between heaven
and hell, on which human freedom is founded. "The first
heaven and the first earth" composed of the above associa-
tions, " passed away" in the foUowing manner.
The nations and peoples of seventeen centuries were ar-
ranged spiritually, each according to its race and genius :
those of the reformed churches in the middle, the Romanists
around them, the Mahometans in a still outer ring, and
the various Gentiles constituting a vast circumference to
the area, while beyond all the appearance as of a sea was
the boundary. This arrangement was determined by each
nation's general faculty of receiving divine truths. Visita-
tion was then made by angels, and admonition given, and
the good were singled out and separated by the heavenly
ministers. Then there appeared a stormy cloud above those
seeming heavens, occasioned by the Lord's especial pre-
sence, for guard and protection, in the lowest plane of the
real heavens ; and as his divine influence came in contact
with the falsity and evil of those who were to be judged,
their inward parts were manifested, and their characters
roused ; in consequence of which they rushed into enor-
mities. Then were there great spiritual earthquakes, signs
also from heaven terrible and great, and distress of nations,
the sea and the salt water roaring. These changes of state
were accompanied by concussions of their houses and lands,
and gaps were made towards the hells underneath, commu-
nication with which was opened, wherefrom there were
seen exhalations ascending as of smoke mingled with sparks
of fire. At this time the Lord appeared in a bright cloud
with angels, and a sound was heard as of trumpets — a siga
A.D. 1757.] THE DAY OF JUDGMENT. 109
of the protection of the angels by the Lord, and of the
gathering of the good from every quarter. Then all who
were about to perish were seen in the likeness of a great
dragon^ with its tail extended in a curve and raised towards
heaven, brandishing about, as though to destroy and draw
down heaven ; but the tail was cast down, and the dragon
sank beneath. Afterwards the whole foundation subsided
into the deep, and every nation, society and person was
committed to a scene corresponding outwardly with his own
genus, species, and variety of evil ; and in this manner
the neVr hells — ^the prison houses of the first Christian
epoch were formed and arranged.
"After this there was joy in heaven and light in the world
of spirits, such as was not before ; and the interposing
clonds between heaven and mankind being removed, a
similar light also then arose on men in the world, giving
them new enlightenment." Such is Swedenborg's account
of that new day that dawned in the last century, and which
shines onward since to joy and freedom.
"Then," says Swedenborg, "I saw angeUc spirits in
great numbers rising from below, and received into heaven.
They were the sheep, who had been kept and guarded by
the Lord for ages back, lest they should come into the
malignant sphere of the dragonists, and their charity be
suffocated. These persons are understood in the Word by
the bodies of saints which arose from their sepulchres and
went into the holy city ; by the souls of those slain for the
testimony of Jesus, and who were watching ; and by those
who are of the first resurrection."
Of these occurrences onr Author was a witness in the
spiritual world, and for many years before they happened
he had a presage of them, though neither he nor the angels
knew of the period, agreeably to the declaration, that of
that hour knoweth no man, no, not the angels which are
in heaven, neither the Son, but the Father. Yet in his
110 LIFE OF SWBDBNB0R6.
Diary (Feb. 13th, 1748, n. 765) he records, that "57, or
1657, has been shewn him in vision ; the numbers were
written before his ejes, but he did not well know what
they meant." It was a forecast of this judgment, which
happened in the year 1757, and took many months to
execute. The Romanists were judged first, the Protestants
at some interval afterwards.
Since the last judgment no one is allowed to remain in
the world of spirits more than 30 years, whereas previously
to that event, many had been there for centuries. There
will be no more general judgments, because the way to the
final state is now laid down for ever, and the outward man
can no longer differ from the inward in the spiritual world.
We have dwelt thus long upon Swedenborg's doctrine
and description of the Judgment, because it illustrates the
pretensions of his writings in an extraordinary manner,
and is the postulate of the descent of a new dispensation
to the earth, of which he announced himself to be the
messenger. Moreover it explains his views of the future,
and authorizes him in a certain sense to break with history,
to discard the philosophical stream that has come down
through the middle ages, and to look for new developments
of the race in no mere perfectioning of the past. It was
the church of the New Jerusalem which began to descend
from God out of heaven when in 1757 the "age" of pri-
mitive Christianity had been " consummated."
2. The next work which we have to notice is his doctrinal
narrative of Heaven and Hell, a book which though suffi-
ciently remarkable, yet quells literary criticism. We would
fain speak of its power, but are wrested irresistibly from
that purpose, and compelled to canvass its truth. We would
fain discuss its beauty and sublimity, but its good and
service will have all place. We feel invited to test its reality
by evidence, but its moral power appeals only to self-evi-
dence. It belongs in short to a new literature, shaping and
A.D. 1758.]- HEAVEN AND HELL. Ill
fashioning itself from within : it is a spiritnal growth, and
though you maj either adopt or set it aside, you can neither
praise nor hlame it. This is one reason why Swedenborg^s
works have obtained such little notice; they are too imper-
sonal : you may speak roughly to them, but they do not
answer : nothing but harmony or sympathy comprehends
them, or elicits a response. To mere criticism they are life-
less and uninteresting. Their region lies away from brawls.
The most spirited impugner does not even contradict them,
because he is not where they are. The ether can only be
moved by the ether, or by something still more tranquil.
The work we are considering is on the life and laws of
heaven and hell. It comprises their universal gravitation,
the appearances and realities of their inward cosmogony
not less than the fates of their single inhabitants. It is at
once human and immense ; the soul's sphere become the
law and order of a divine creation. It is no ghostly nar-
rative, but substantial like earthly landscapes, only that
vices and virtues are its moving springs, and it is plastic
before the eminent life of man. Here are the circum-
cumstances to which the heart aspires, and the justice which
the poets feign. Here the attributes of deity are conferred
in the largest measure upon the creature, and every man
lives in a world minutely and changefuUy answering to his
mind and Hfe.
Space and time, with all their contents, that is to say,
the universal world, determined by love and wisdom, and
corresponding, object for subject, with the latter — these
constitute the spiritual world. In the heavens, therefore,
all are near to God, because all love him, and love is near-
ness ; moreover all are near to each other in proportion to
mutual love ; and hence the law of love being the space-
maker, combines all into the most exact and just societies ;
a neighborhood is a special affection, a district is an affection
more general, and so forth. Love is combination, decline
112 LIFE OF SlfVEDENBORG.
of love is remoTaly hatred is opposition and contrariety of
space. All moreover are surrounded by lovely and produc-
tive objects by the same law^ for love is with these objects,
and they with love. Heaven therefore clothes itself with
all beauty. The opposite to this is the case with hell,
whose inhabitants are indeed combined by similarity of
passion, but discord reigns in their terrible coagulations :
all that is deformed and foul in nature is already in the
hells, whose loves it effigies, and whose outward kingdom
it is. In both states all the objects are spiritual-real ; the
sun of heaven, never setting, but always in the east, is
the sphere of the Lord ; its heat is his goodness and its
light his truth. In hell there is no sun, but the inhabitants
roam in darkness corresponding to themselves, for they are
darkness ; their light is artificial, as of coal fires, meteors,
ignes fatui, and the lights of night; they inhabit scenery
of which they are the souls, as bogs, fens, tangled forests,
caverns, charred and ruined cities. Such is the grouping
of man towards Gk)d, of man also to his fellow man, and
of man towards the forms of creation. It is the law of
love become all-constructive, and extending organically
through space and time, that produces the order of heaven
and hell.
Heaven is supremely human, — nay more, it is one man.
As the members of the body 'make one person, so before
Grod, all good men make one humanity : every society of
them is a heavenly man in a lesser form, and every angel
in a least. The reason is, that Grod himself is an Infinite
Man, and he shapes his heaven into his own image and
likeness, even as he made Adam. The oneness of heaven
comes from God's unity ; its manhood from his humanity.
Heaven has, therefore, all the members, organs, and vis-
cera of a man ; its* angel-inhabitants, every one, are in
some province of the Grand Man. Indefinite myriads of us
go to a fibre of humanity. Some are in the province of the
A.D. 1758.] HEAVEN AND HELL. 113
brain ; some in that of the lungs ; some in that of the
heart ; some in those of the bell j ; some are in the legs
and arms ; and all» wherever humanized, that is to saj,
located in humanity, perform spiritually the offices of that
part of the body whereto they correspond. They all work
together, however spaced apparently, just as the parts of
a single man. Their space is but their palpable liberty,
and they touch the human atoms next them more closely,
by offices which unite them in Grod, than the contiguous
fibres of our flesh. Nothing can intervene between those
whom Grod has joined, but the visible grandeur of all things
at once cements and emancipates them.
Hell, on the other hand, is one monster, compact of all
spiritual diseases, and compressed into one hideous unity.
It works by coercions for all those evil uses that human
uature, evil in its ground, requires for its subsistence. It
stands against heaven, foot to foot, member against mem-
ber, and province against province. In its collective capa-
city it is the devil and Satan ; the devil is the name and
style of its evil, and Satan that of its falsehood.
Grood and evil spirits are attendant upon every man ; he
receives from them all his thoughts and emotions. The
good are ever busy, pouring in tendencies to virtue, with
intellectual power to apprehend and execute it; the evil are
always attempting to drug us with contrary influences. In
the balance between their agencies, our freedom lives. Our
trials and temptations arise from these opposing powers,
each of which struggles to possess us for itself. The Lord
moderates the conflict, and continually preserves the equi-
librium. This doctrine is a consequence of the oneness of
all creatures, and of their spiritual connectedness, for how
can beings so powerful as angels and spirits, and so imme-
diately above and beneath us, fail to operate upon us in
their own sphere? Man being only a recipient organ, it
is in the nature of things that the creatures next him in
114 LIFE OF SWEDENB0R6.
the scale, should out of their more suhtle life oommunicate
themselyes in vibrations to his brain and bodily organs,
constituting his outward spiritual world, which he receiyes
according to his own freedom. His lifelong choice of these
influences determines his state after death, when he goes
to his fathers, that is to say, to those yery persons of whom
he has made himself an adopted son, by doing their work
in this lower world. So by his deeds here, he chooses his
company for eyer.
The maintenance of a world like the spiritual gives a
new idea of the divine almightiness. Where every thought
becomes real, how consummate the order must be, to pre-
serve the harmony. Imagine this world, if all our desires
and thoughts took effect upon their objects! What de-
struction would ensue! What exquisiteness of spiritual
association then is requisite to perpetuate such a state!
What communion of joys there must be in the heavens 1
What instant crushing of lusts in the hells ! The same
divine love that is softer than morning in the one, must be
chains of adamant in the other, or the inward universe
would go to pieces in a moment. Verily such a society
requires an active God.
Our limits forbid other details, but we beg the thonghtiul
reader to notice the coherency of Swedenborg's narration, and
on consulting the Heaven and Hell, to observe the reality
which pervades it. Undoubtedly it portrays such a world
as this world prepares for; yea, such as this world would
be if it could. Our sympathies reach up into it ; our trades
and professions are learnt for it ; our inner bodies are formed
in and like our outer to inhabit it; our loves and friendships
are perpetuated in it if we please ; already our worship
traverses it to God ; our Bible in its spiritual splendor is
there; our Saviour in his humanity is its soul; and indeed,
such a world is the home for which our nature, and all
nature yearns. Ah ! you will reply, it is too much founded
A.D. 1758.] HEAVEN AND HELL. 115
upon human love, and too congenial to onr eldest thoughts !
There is truth in the objection.
After perusing such an apocalypse, what a trifler seems
the parliament of philosophers debating the immortality of
the soul. It is as though, at this date, we should examine
the eTidenoe for the existence of mankind. Once for aU,
the question is killed ; and whether Swedenborg be a true
seer or not, he has convinced us at any rate that the Platos
and Catos, Seneca and Cicero, were ineffectual because not
yisionary, and that their words are henceforth waste where
not experimental. Worlds can only be explored by travellers
thither ; reason and guessing at a distance are futile, unless
the feet can be plucked from the old goutiness, the mind
quit its fixed thoughts, and the eye alight upon the facts.
The conditions of spiritseeing are as those of nature-seeing :
the man and the sight must come together.
But the eternity of hell, — ^what does Swedenborg say of
that momentous creed ? In the first place, he denies that
any existence is fundamentally punishment, but on the
contrary, delight. Hell consists of all the delights of evil ;
heaven, of all those of goodness. The Lord casts no one
into hell, but those who are there cast themselves thither,
and keep themselves where they are. It is the last dogma
of free will, — that of a finite being perpetuating for ever
his own evil, standing fast to selfishness without end, ex-
cluding Omnipotence in all its dispensations, and making
the " will not" into an everlasting " cannot," to maintain
itself out of heaven, and contrary to heaven. The ques-
tion is, whether it is true of man experimentally; and
fiirther, whether any conceivable benevolence can invent
reform for every sinner ? Damnation is a practical question.
If our human statesmen can abolish the prison and the
transportation, the fine and punishment, and draw all
men into the social bond, then doubtless the Divine Buler
who works through our means, will accomplish more than
116 LIFE OF SWEDSNBOaG.
this in the upper region in the fulness of his eternal days :
but until all the wickedness of this world can be absorbed
and conyerted^ we see little hope from practice for the ab-
negation of the hells. They are, says Swedenborg, the
prisons of the spiritual world, and every indulgence com-
patible with the ends of conserving and blessing the uni-
verse, is accorded to the prisoners. Moreover, the unhappy
are not tormented by conscience, for they have no con-
science, but their misery* arises from that compression
which is necessary to keep within bounds those who are
not in harmony with the Divine love, and the outgoings of
whose terrible life cannot be permitted by the Lord. Lusts
which truth and goodness cannot recognize are the worm
that never dies, and the fire that is not quenched. The
collision of falsehoods is the gnashing of hell's teeth. Tet
the unhappiest are immortal, because they have an inalien-
able capacity to love and acknowledge God, and this eapor
eUy for union with Him, whether exerted or not, is the
postulate of religion and the seed of immortality.
The mistake hitherto has lain in conceiving the future
life as too unlike the present, — as replete with divine inter-
ventions; whereas the divinity works in both worlds
through human means, and in the limits which He sets to
his power, creates the freedom of his children. Within
that freedom filled with his laws, (and freedom itself is but
his widest law,) he allows mankind to help themselves,
and by personal efforts, whether individual or social, to
rise or fall, as the case may be. It is only where freedom
works itself out and begins to die — when sin grows in-
voluntary, and the heavenly space granted to a world
is corrupt and perishing, that a Divine intervention takes
place, and a new religion or reattachment to God is effected
thereby. But Omnipotence meddles not with that pure
power which it has previously given away.
3. But we have now to follow our spiritual traveller through
A.D. 1758.] UNIVERSAL TRAVELLING. 117
extremely foreign journeys — ^through the planets of our own
universe, and into distant solar systems. Ever since as-
tronomy taught us that the stars are estates like our own
world, we have acquired a curiosity about them ; we desire
to know whether any, and what sort of persons, dwell
there ; and if we can affirm inhabitants, the faith takes a
heart which beats with a natural throb and foretaste of
acquaintanceship. Friendship and intercourse with the
starry people is a want with every faithful child; Grod gives
all an affectionate curiosity ample to enfold Orion and the
Dogstar. Swedenborg felt this too, for he knew as much
as the astronomers, and had moreover rooted himself in the
belief that a means so immense as the sun-strewn firma-
ment was not meant for the little mankind and the little
heaven of one planet, but for human races indefinite in
extent, variety, and function. Moreover, the Grand Man
or heaven is so immense, as to require the inhabitants of
myriads of earths to constitute it ; those whom our own
earth supplies nourish but a patch in the skin of universal
humanity ; there requires immortal food for every other
part, and planetary seminaries in divine profusion where
men are reared. The plurality of the angels perfects heaven,
just as the multitude and variety of good affections perfects
the human mind. Our traveller, therefore, knew that the
stars were full of people, and he soon found that they were
not inaccessible.
One means of interooarse with other worlds is as follows.
The spirits and angels deceased from each planet, are, by
spiritual affinity, near that planet. Every man also is a
spirit in his inward essence ; and if the proper eyes be
opened, can communicate with other spirits. In the higher
world into which he is thus admitted, space and time are
not fixed, but are states of love and thought. Now this
being the case, the passage through states or variations of
the mind itself, takes the place of passage through spaces.
118 LIFE OF SWEDSNBORG.
Passage through states is spiritual travelling. Hence when
Swedenborg was ten hours in one instance, and two days
in another, in reaching certain of the planets, he implies
that the changes of state in his mind whereby he approxi-
mated to the native spirits of that orb, went on for such a
time, or rather were of such a quality. So also if any
spirit could be brought into the same state with the spirits
of Saturn, he would then be with them, because similarity
of state in the spiritual world is sameness of place. Now
being thus with the spirits of any particular earth, if the
men of that earth had communication with spirits (which
Swedenborg avers to be the case with nearly every planet
but our own), the traveller, through the spirits, might
have intercourse with the inhabitants, and might see the
surface of their earth through their eyes. It was by this
circle that our author visited several worlds, his variations
and approximations being directed by the Lord, all for the
moral purpose that we might know experimentally that
man is the end of the universe, and that where there are
worlds there are men, and that we might be taught the
immensity, and somewhat of the plan and constitution, of
the inward heavens.
'' Man," says Swedenborg, " was so created, that whilst
living in the world among men, he should also live in hea-
ven among the angels, and vice verad; to the end that
heaven and the world might be united in essence and action
in him ; and that men might know what there is in heaven,
and angels what there is in the world ; and that when men
die, they might pass from the Lord's kingdom on earth to
the Lord's kingdom in the heavens, not as into another
thing, but as into the same, wherein they also were when
they were living in the body."
The particulars which our author has given respecting
other worlds are homely enough, and more remarkable on
the spiritual than on the material side. The spirits of
J
A.D. 1758.] RELIGION OF THE UNIVERSE. 119
Mercury, we learn, are the royers of the inner uniyerse, a
corioas correspondence with the style of the heathen Mer-
cury — the messenger of the gods. They belong to a pro-
yince of the memory in the Grand Man, and as the memory
requires constant supplies to store it with knowledge, so the
Mercurials, who are the memories of humanity, are em-
powered to wander about, and acquire knowledges in eyery
place. The people of the Moon are dwarfs, and do not
speak from the lungs, but from a quantity of air collected
in the abdomen, because the moon has not an atmosphere
like that of other earths : which suggests the analogy of
certain of the lower animals that gulp down the air, and giye
it out again in a pecahar manner ; among others a spedes
of frog, which ooakes thereby a thundering sound Uke that
attributed by our traveller to the Lunarians. They corres-
pond in the Grand Man to the ensiform cartilage at the
bottom of the breast bone. It is remarkable as showing
the limits of spiritual seership, that Swedenborg speaks of
Saturn as the last planet of our system ; his privilege of
vision not enabling him to anticipate the place of Herschel.
The theological particulars in the book are important.
We are told that the good in all worlds worship one God
under a human form: that the Lord was born on this earth
because it is the lowest and the most sensual, and hence,
the fitting place for the Word to be made flesh. By virtue
however of the incarnation here, the divine humanity is
realized for the entire universe in the other life, all being
there instructed in the realities of redemption, and their
inward ideas thereby united to that stupendous fact. Swe-
denborg' s work now under consideration, may be charac-
terized as a Report on the Religion of the Universe.
4. The New Jerusalem and its Heavenly Doctrine is a trea-
tise on spiritual ethics, delivering in a clear manner the
practical part of the author's system. The reader of it will
gain a high idea of the moral requirements that Swedenborg
120 LIFE OF SWEDENBORO.
makes upon him. .One doctrine brought out in strong
relief is the superiority of the affectional to the intellectual
element, the predominance of good over truth, of charity
over faith, and of deeds over words, before God. Prior to
Swedenborg, the human loves or affections were little con-
sidered, but he shews that they are our very life, that
intelhgence is their minister, and that their condition deter-
mines our lot in the future world. There is no point in
his psychology more brilliantly vindicated than this main
law of the power of love. At the end of the work we have
his ideas on ecclesiastical and civil government, which are
eminently those of conjoint liberty and order. The Lord's
ministers are to claim no power over souls, and he who
differs in opinion ftom the minister, is peaceably to enjoy
his sentiments, provided he makes no disturbance. The
dignity of offices is only annexed to persons, but does not
belong to them. The sovereignty itself is not in any per-
son, but is annexed to the person. Whatever king believes
contrary to this, is not wise. Absolute monarchs who
believe that their subjects are slaves, to whose goods and
lives they have a right, are ''not kings, but tyrants."
One cannot but regret the absence of biographical details
from this part of Swedenborg' s history. The reason doubt-
less is, that whilst in London, (where we presume he spent
a good share of the time from 1747 to 1758,) he had no
acquaintance with whom he sympathized on the subjects
that now interested him. It was probably not until his
theological works had been for years before the public, that
he became acquainted with those English friends who have
left some record of him. Previously to this, he was known
only to those with whom he lodged, or had business. Mrs.
Lewis, his publisher's wife, knew him ; and " thought him
a good and sensible man, but too apt to spiritualize things."
He was also fond of the company of his printer, Mr. Hart,
of Poppin's Court, Fleet Street, and used often to spend
A.D. 1758-59.] THE FIRE OF STOCKHOLM. 121
the evening there. But these worthy people contribute no
particulars to our biography.
Swedenborg was probably in London during the latter
part of 1 758 ; the year in which the works that we have
just been speaking of, were printed. We find him return-
ing to Grottenburg from England on the 19th of July, 1759,
and here he gave a public proof that he had a more
spacious eyesight than was usual in his day. Immanuel
Kant, the transcendental philosopher, shall be our histo-
rian of the occurrence that took place.
" On Saturday, at 4 o'clock, p.m." says Kant, " when
Swedenborg arrived at Gottenburg from England, Mr.
William Castel invited him to his house, together with a
party of fifteen persons. About 6 o'clock, Swedenborg
went out, and after a short interval returned to the com-
pany, quite pale and alarmed. He said that a dangerous
fire had just broken out in Stockholm, at the Sudermalm
(Grottenburg is 300 miles from Stockholm), and that
it was spreading very fast. He was restless, and went out
often. He said that the house of one of his friends, whom
he named, was already in ashes, and that his own was in
danger. At 8 o'clock, after he had been out again, he
joyfully exclaimed, 'Thank God! the fire is extinguished,
the third door from my house.' This news occasioned
great commotion through the whole city, and particularly
amongst the company in which he was. It was announced
to the governor the same evening. On the Sunday morn-
ing, Swedenborg was sent for by the governor, who
questioned him concerning the disaster. Swedenborg de-
scribed the fire precisely, how it had begun, in what
manner it had ceased, and how long it had continued. On
the same day the news was spread through the city, and,
as the governor had thought it worthy of attention, the
consternation was considerably increased; because many
were in trouble on account of their friends and property,
6
122 LIFE OF 8WEDENBOR6.
which might have been inyolved in the disaster. On the
Monday evenings a messenger arrived at Gottenbaig, who
was despatched during the time of the fire. In the letters
brought by him, the fire was described precisely in the
manner stated by Swedenborg. On the Tuesday morning
the royal courier arrived at the governor's, with the melan-
choly intelligence of the fire, of the loss which it had
occasioned, and of the houses it had damaged and mined,
not in the least differing from that which Swedenboi^ had
given immediately it had ceased; for the fire was extm-
guished at 8 o'clock.
*' What can be brought forward against the authenticity
of this occurrence? My friend who wrote this to me, has
not only examined the circumstances of this extraordinary
case at Stockholm, but also, about two months f^, at
Gottenburg, where he is acquainted with the most respec-
table houses, and where he could obtain the most authentic
and complete information; as the greatest part of the inha-
bitants, who are still alive, were witnesses to the memor-
able occurrence."
Kant had sifted this matter, and also that of the Queen
of Sweden (p. 126-7 below), to the utmost, by a circle of en-
quiries, epistolary as well as personal ; and his narrative is
found in a letter to one Charlotte de Knobloch, a lady of
quality, written in 1768, two years after Kant had attacked
Swedenborg in a small work entitled, DreatM of a Ghost Seer
illustrated by Dreams of Metaphysics, His account comes,
therefore, as a suitable testimony. But what proof is so
good as the reappearance of the facts ? Powers and events
of the kind are now common enough not to excite suiprize
from their rarity. Mesmerism produces a per centage of
seers equal occasionally to such achievements. Nay, but
the faculty of transcending the horizon of space and the
instance of time, is as old as history: there have always
been individuals who in vision of a higher altitude, saw
A.D. 1759.] CLAIRVOYANCE. 123
the refractions of the distant and the future painted upon
the curtains of the present. At any rate Swedenborg was
aware of the faculty long before he came a seer. Thus in
his Animal Kingdom^ Fart VII., p. 237, when speaking of
the soul's state after death, he has the following, illustrative
of its powers. ** I need not mention," says he, ** the mani-
fest sympathies acknowledged to exist in this lower world,
and which are too many to be recounted: so great being
the sympathy and magnetism of man, that communication
often takes place between those who are miles apart. Sach
statements are regarded by many as absurdities, yet ex-
perience proves their truth. Nor will I mention that the
ghosts of some have been presented visibly after death
and burial;" &c., &c. To account for events like Sweden-
borg's vision of the fire of Stockholm, (which also Eob-
sahm says that he foretold,) we need not pierce the vault
of nature; this world has perfections, mental, imponderable,
and even physical, equivalent to supply the sense. The
universe is telegraphically present to itself in every tittle, or
it would be no universe. There are also slides of eyes in
mankind as an Individual, adequate to converting into sen-
sation all the quick correspondence that exists between things
by magnetism and other kindred message bearers. It is
however only fair to Swedenborg to say, that he laid no
stress on these incidental marvels, but devoted himself to
bearing witness to a far more peculiar mission.
There is no doubt that the rumor of this affair soon
travelled to Stockholm, and coupled with the strange repute
in which SWedienborg was already held, stimulated curiosity
about him on his return to the capital. The clergy, as
may be imagined, were not unconcerned spectators of the
doings of one so intimately connected with some of the
highest dignitaries of the Lutheran church. At first he
had spoken freely to them of his spiritual intercourse, but
perceiving their displeasure excited, he became more cau-
o2
]24 LIFE OF SWEDENBOR6.
tious. A circumstance that occarred shewed that eyen at
this time (1760) thej were longing to exercise a superin-
tendence over him. They observed that he seldom went
to church, or partook of the Holy Supper. This was owing
partly to the contrariety of the Lutheran doctrine to his
own ideas, and partly, Bobsahm says, to the disease of
the stone which troubled him. In 1 760 two bishops, his
relations, remonstrated with him in a friendly manner upon
his remissness. He answered that religious observances
were not so necessary for him as for others, as he was asso-
ciated with angels. They then represented that his example
would be valuable, by which he suffered himself to be per-
suaded. A few days previously to receiving the Sacrament,
he asked his old domestics to whom he should resort for
the purpose, for '' he was not much acquainted with the
preachers." The elder chaplain was mentioned. Sweden-
borg objected that " he was a passionate man and a fiery
zealot, and that he had heard him thundering from the
pulpit with little satisfaction." The assistant-chaplain was
then proposed, who was not so popular with the congrega-
tion. Swedenborg said, "I prefer him to the other, for I
hear that he speaks what he thinks, and by this means has
lost the goodwill of his people, as generally happens in this
world." Accordingly he took the Sacrament from this
curate.
It was not however the clergy alone who felt an interest
in watching his career, but he had become an object of
curiosity to all classes. Supernaturalism has charms for
every society, whether atheistic or Christian, savage or
civilized, scientific or poetic. May we not say, that it is
the undercharm of all other interests, and that from child-
hood upwards the main expectation of every journey, the
hope of every uncovering, the joy of every new man and
bright word, is, that we may come at length somewhere
upon that mortal gap which opens to the second life. Su-
A.D. 1760-61.] THE LIVING AND THE DEAD. 125
pernaturalism in all ages has had also a commercial side,
and has been coltivated as a means to regain missing pro-
perty, or to discover hidden treasures. The good people
of Stockholm were perhaps spiritual chiefly in this latter
direction. It was in 1761 that Swedenborg was consulted
on an affair of the kind by a neighbor of his, the widow
of Lewis Von Marteville, who had been ambassador from
Holland to Sweden. Curiosity too was a prompting motive
in her visit ; and she went to the seer with several ladies of
her acquaintance, all eager to have ''a near view of so
strange a person." Her husband had paid away 25,000
Dutch guilders, and the widow being again appUed to for
the money, could not produce the receipt. She asked Swe-
denborg whether he had known her husband, to which he
answered in the negative, but he promised her, on her
entreaty, that if he met him in the other world, he would
enquire about the receipt. Eight days afterwards Von
Marteville in a dream told her where to find the receipt, as
well as a hair-pin set with brilliants, which had been given
up as lost. This was at 2 o'clock in the morning, and the
widow, alarmed yet pleased, rose at once, and found the
articles, as the dream described. She slept late in the
morning. At 1 1 o'clock a.m. ^wedenborg was announced.
His first remark, before the lady could open her lips, was,
that '' during the preceding night he had seen Von Mar-
teville, and had wished to converse with him, but the latter
excused himself, on the ground that he must go to discover
to his wife something of importance." Swedenborg added
that " he then departed out of the society in which he had
been for a year, and would ascend to one far happier :"
owing, we presume, to his being lightened of a worldly
care. This account, attested as it is by the lady herself,
through the Danish General, Von E , her second hus-
band, was noised through all Stockholm. It ought to be
126 LIFE OF SVEDENBORG.
added^ that Mmdame offered to make Swedenborg a hand-
some present for hia servioea, but this he declined.
It was in the same year (1761) that Louisa Ulrica, a
sister of Frederick the Great of Prussia, and married to
Adolphtts Frederick, King of Sweden, received a letter
from the Duchess of Brunswick, in which she mentioned
that she had read in the Gottingen Gazette, an account of
a man at Stockholm, who pretended to speak with the dead,
and ahe wondered that the Queen, in her correspondence,
had not alluded to the subject. The Queen had no doubt
heard of the Marteville affair, and this, coupled with het
sister's desires, made her wish to satisfy herself by an in-
terview with SwedenlxNTg. Captain de Stahlhammer out of
many authorities is the one whose narrative we select of
what passed at that interview.
" A. short time," says Stahlhammer, *' after the death of
the Prince of Prussia, Swedenborg came to court [being sum-
moned thither by the s^oator. Count Scheffer]. As soon as
he was perceived by the Queen, she said to him, * Well,
Mr. Assessor, have you seen my brother?' SwedenbcNcg
answered. No; whereupon she relied, ' If you should see
him, remember me to him.' In saying this, she did but
jest, and had no thought of asking him any information
about her brother. Eight days afterwards, and not four
and twenty hours, nor yet at a particular audience^ Sweden-
borg came again to court, but so early that the Queen had
not left her apartment called the white room, where she
was conversing with her maids of honor and other ladies of
the court. Swedenborg did not wait for the Queen's com-
ing out, but entered directly into her apartment, and
whispered in her ear. The Queen, struck with astonish-
ment, was taken ill, and did not recover herself for some
time. After she was come to herself, she said to those
about her, ' There is only God and my brother who can
A.D. 1761.] THS QUEEN OF SWEDEN. 127
know what he has ju»t told tne* She owned that he had
spoken of her last correspondence with the prince, the
subject of which was known to themselves alone."
''The only weakness/' adds the Captain, " of this truly
honest man was his behef in the apparition of spirits; but
I knew him for many years, and I can confidently affirm,
that he was as fully persuaded that he conversed with
spirits, as I am that I am writing at this moment. As a
citizen, and as a fnend, he was a man of the greatest
integrity, abhorring imposture, and leading an exempkry
life.'*
Did space allow, we could produce a Httle volume of
testimony to the truth of these narrations, as well as fill
them up with several interesting particulars. But we will
only add what the Chevalier Baylon records of kU inter-
view with Louisa Ulrica : '' I found an opportunily," says
he, " of speaking with the Queen herself, who is now dead,
concerning Swedenborg, and she told me herself, the anec-
dote respecting herself and brother, with a conriction which
appeaiced extraordinary to me. Every one who knew this
truly enlightened sister of the great Frederick, will give me
credit when I say, that she was by no means enthusiastic
or fanatical, and that her entire mental character was wholly
free from such conceits. Nevertheless, she appeared to me
to be so convinced of Swedenborg's supernatural intercourse
with spirits, that I scarcely durst venture to intimate some
doubts, and to express my suspicion of secret intrigues ;
for when she perceived my suspicion she said with a royal
air, ' I am not easily duped ;' and thus she put an end to
all my attempts at refutation."
But neither Swedenborg's spiritual intercourses, nor the
laborious works that he was composing, were an excuse to
him for neglecting the affairs of this world when oppor-
tunity required, and accordingly in 1761 we find him taking
part in the deliberations of the Diet which met in January
128 LIFE OF SWEDENBOR6.
of that year. Three memorials are preserved which he pre-
sented to the Swedish parliament : one, at the opening of
the Diet, congratulating the Hoase upon its meeting, conn-
selling the redress of grievances which might otherwise
enable the disaffected to impair and destroy the constitution,
and especially deprecating that systematic calumny which
is not less destructive to the stability of governments than
to public and private character. In this paper the quiet
sage expresses his preference for that mixed form of monar-
chy which then prevailed in Sweden, and he ends as he
began it, with a powerful appeal to the members to obviate
change by the prosecution of useful reforms. In the next
memorial (whether they were spoken by himself from his
place we do not know) he insists upon some of the same
topics, but mainly upon the preservation of the liberties
of the people, and upon the French in preference to the
English alliance ; the latter being incompatible, as he said,
with the bond between England and Hanover, which had
formerly belonged to Sweden. He forcibly expresses the
evils of despotic governments, in which full play is given
to the hereditary vices of the sovereign, and denounces
absolutism as alike injurious to the ruler and the people,
observing that as for the latter, "it is unlawful for any
one to deliver over his life and property to the arbitrary
power of an individual ; for of these God alone is Lord
and Master, and we are only their administrators upon
earth." Especially alluding to the danger in which a
country stands that is thus subject to an individual, from
the subtle power of the papacy, he has the following, which
may serve as a specimen of his style in these documents : —
" It would be tedious to enumerate all the misfortunes
and the grievous and dreadful consequences which might
happen .here in the north under a despotic government;
I will mention therefore only one — ^popish darkness, — and
will endeavor to exhibit it in its true light.
A.O. 1761.] MEMORIALS TO THE DIET. 129
" We know from experience how the Bahylonian whore
(which signifies the popish religion) fascinated and bewitched
the reigning princes of Saxony, Cassel, and Zweibriicken,
also the king of England, shortly before the honse of Han-
over was called to the British throne, and how it is still
dallying with the Pretender ; how in Prussia likewise, it
tampered with the present king, when crown-prince, through
his own father; not to mention Kiug Sigismund and Queen
Christina in Sweden. We are well aware, too, how this
whore is still going her rounds through the courts of re-
formed Christendom. If, therefore, Sweden were an abso-
lute monarchy, and this whore, who understands so well
how to dissemble, and to adorn herself like a goddess, were
to intrude herself into the cabinet of a future monarch, is
there any reason why she should not as easily delude and
infatuate him, as she did the above-mentioned kings and
princes of Christendom? What opposition would there
be, what means of self-protection, especially if the army,
which is now upon a standing footing, were at the disposal
of the monarch ? What could bishops and priests, toge-
ther with the peasantry, do, against force, against the
determination of the sovereign, and against the crafty cun-
ning of the Jesuits? Would not all heavenly light be
dissipated ; would not a night of barbarian darkness over-
spread the land ; and if they would not be martyrs, must
not the people bow down the neck to Satan> and become
worshippers of images, and idolaters ?
" The dread of this and every other slavery, which I
need not here describe, must hang over us for the future,
should there take place any alteration in our excellent con-
stitution, or any suspension of our invaluable Hberty. The
only guarantee and counter check against such calamities
would be oath and conscience. Certainly if there were an
oath, and the majority were sufficiently conscientious to
respect it, civil and religious liberty, and all that is valuable^
63
130 LIFE OF SWEDEN BO R6.
might, indeed, in ever j kingdom remain inviolate : bnt, on
the other band, we must bear in mittd that the papal dudr
can diSBolve all oaths, and absolve eyery oonsdeoce, by
virtue of the kejs of St. I^ter. It is easy for a monareh
to assert, and with every appearance of troth, that he has
no thonght of w desire lor absolute rule ; but what eadi
fosters hi his heart and keeps stodioiniy apart from the
outward man, is known only to God, to himself, and to
his private friends, throng whom, however, what is ludden
oceasionally manifests itself. I shiilder when I reflect
whsft may happen, and probably will happen, if private
interests, subverting the general welfiire into a gross dark-
ness, should here attain the ascendancy. I must observe*
also, that I see no difference between a king in Sweden
who possesses absolute power, and an idol ; far all turn
themselves, heart and s^, in the same way to the one as
to the other, obey his will, and worship what passes from
his mouth."
The third memorial is upon the subjeet of finance, and
laments the depreciatiim of the Swedish paper money in
consequence of the suspension of cash payments. The
wary senator concludes by saying, that '* if an empire ooidd
subsist with a representative currency without a real cur-
rency, it would be an empire without its parallel in the
world."
We have no further details of Swedenborg's parliamentary
career; only we learn from Count Hopken, (for many years
Prime Minister of Sweden, and during that time until the
revolution in 1772 the second person in the kingdom,) that
'* the most solid memorials, and the best penned, at the
diet of 1761, on matters of finance, were presented by
Swedenborg ; in one of which he refuted a large work in
4to. on the same subject, quoted the corresponding pas-
sages of it, and all in less than one sheet.'' It appears
also that he was a member of the Secret Committee of the
A.D. 1761.] MEMORIALS TO THE DIET. 131
Diet, an office to which only the most sage and Tirtuons
were elected. When we consider the mountain of ohloqny
which rested at that day on a spirit seer, who moreover
announced in his own person a new commission from the
Almighty, we must grant that there was a wise deportment
in Swedenborg, an extraordinary helpfulness for the public
service, to maintain him in such a position in the assembly
of his nation ; nor can it fail to reflect credit upon Sweden
herself that she so far appreciated her remarkable son as
not to accnse him of any disqualifying madness in the ex-
ercise of his public functions. That tolerance of the seer
in the statesman heralds a new code of sanity, in which
the clearest sight and the most uncommon gifts will no
longer be held to be less sound, than dull routine of eye
and understanding, provided the stranger accompaniments
are backed by virtue and common sense.
" During the sittings of the Imperial Diet," says Rob-
sahm, ** he took great interest in hearing what was done
in his absence in the House of Nobles, in which, as the
head of his family, he had a right to a seat ; but when he
perceived that hatred, envy and self-interest reigned there,
he was seldom after seen in the House. In conversation
he freely expressed his disapprobation of the discord that
prevailed in the Diet, and adhered to neither of the parties
there, but loved truth and justice in all his feeUngs and
actions."
The discord to which Robsahm alludes as so distasteful
to Swedenborg, was doubtless that produced by the factions
of the Hats and Caps, the former designating the French,
the latter the Russian intrigue in Sweden. These parties
kept the nation in a constant ferment, and the thraldom of
the king, Adolphus Frederic, by the nobles, was carried
to an extent that produced a threat of abdication in 1768.
A counter-revolution took place in the reign of his son,
Gustavus III.» who in 1772, supported by the army and
132 LIFE OF 8WEDENBOR6.
the body of the people, reestablished the Tektive powers
of the varioas branches of government nearly as before
1680.
To return from this digression, we now recite an anec-
dote which makes it appear that Swedenborg had passed
into Holland before July, 1762. "I was in Amsterdam,"
said an informant of Jung Stilling, " in the year 1 762, on the
very day that Peter the Third, Emperor of Russia, died, in a
company, in which Swedenborg was present. In the midst
of our conversation, his countenance changed, and it was
evident that his soul was no longer there, and that some-
thing extraordinary was passing in him. As soon as he
came to himself again, he was asked what had happened
to him. He would not at first communicate it, but at
length, after being repeatedly pressed, he said, ' This very
hour, the Emperor Peter III., has died in his prison,
(mentioning, at the same time, the manner of bis death.)
Gentlemen will please to note down the day, that they may
be able to compare it with the intelligence of his death in
the newspapers.' The latter subsequently announced the
Emperor's death, as having taken place on that day."
In 1 763* our author published at Amsterdam the fol-
lowing six works : — 1. The Doctrine of the New Jerusalem
respecting the Lord. 2. The Doctrine of the New Jeru-
salem respecting the Sacred Scripture, 3. The Doctrine
of the New Jerusalem respecting Faith, 4, The Doctrine
of Life for the New Jerusalem. 5. Continuation respecting
the Last Judgment and the Destruction of Babylon. 6.
Angelic Wisdom concerning the Divine Love and the Divine
Wisdom, We have now to devote a brief attention to the
contents of these several works.
* It was in this year that Swedenborg's article on Inlaying (above,
p. 41) appeared in the Transactions of the Royal Academy at Stock-
holm : probably he had communicated it to that body before he set
out on his voyage to Holland.
A.D. 1762-63.] THE GODHEAD OF CHRIST. 133
1 . The Doctrine of the Lord contains our author's scrip-
tural induction of the diyinity of Christy of the personality
of the divine nature^ and of the fact and meaning of the
incarnation. The theist asks the question. What is God ?
hut Swedenhorg, the far deeper, and more childhke ques-
tion. Who is God ? one which seems very infantine to our
theological artificiality and old want of innocence. Now
in this work the Godhead of our Saviour is made to rest
upon the whole hreadth of Scripture authority ; and is pre-
sented as the last principle and the highest theory of the
Christian faith. The author does not proceed by the erec-
tion of particular texts into standards, but elicits his results
from the general face of revelation. His views of the
Trinity are given with clearness, and their substance is,
that there is a trinity (not of persons, but) of person, in
the Godhead, and that Christ is the person in whom the
trinal fulness dwells.
In this creed, Bdty is the essential and infinite Man,
presented to the perceptive love of the earliest races, but
to the very senses of the latest. If (xod can be in contact
with our highest faculties, — can create himself into the
sphere of our hearts and minds, — ^there is no limiting his
power to descend to our other faculties, and to become
extant as a man among men, — as a part of the world among
other parts.* Nay, by the rules of the soundest philosophy,
we ought to look for' Him in this field, and hence the
question of Who he is becomes paramount. Now when
the first bond was broken — when the eldest religion perished
— from that moment was another bond required, and an
incarnation was necessary. This was seen by the ancient
* If Gk>d can be itupirituatef sarely he can also be incarnate ;
for spirit is more bodily than flesh. To deny the possibility of the
Incarnation, is a denial throughout the soul of the possibility of God's
presence, and a resolution of all the religious ideas into a Deific self-
ishness, such as Fichte preached.
134 LIFE OF SWEDENBORG.
people, and as a part of the divine logic of creation, thej
expected the Messiah, and even loved to have posterity,
because the stream of childhood ever pointed to the second
Adam, who was to be bom in the Mness of time. He
came at the end of the Jewish church, when the last link
<ii the old covenant was broken, and He himself constituted
a new and everlasting covenant, uniting man by his very
senses with an object ^' divinely sensual"'— with God him-
self manifest in the flesh.
There had been upon this earth a succession of churches,
each with its own bond, or its peculiar reUgiou. The
Adamic church — ^the Adam of Genesis — was a church of
celestial love, with wisdom radiating from the inmost heart,
in harmony with the paradisal creation, and naming the
creatures after its own truth. This was Eden, the only
heaven which has yet existed upon earth. To this elevated
church the Lord was a divinely angelic man, seen by celes-
tial perceptions, and even represented to the senses; for
the senses opened into heaven. This church descended
through many periods, which are typified in the Word as
the posterity of Adam ; and its consummation was the
flood, when it perished, and only Noah and his sons, — a
lower or spiritual church, survived that 8u£Pocation whereby
the race was extinguished so far as breathing the highest
atmosphere was concerned; the Noachists however hving in
a new dispensation, to respire a secondary religion. Every
such declension is a veritable drowning, in which the higher
perceptions cease, and a certain prepared remnant of the
universal humanity, survives to people a new dry land on
a lower level. The celestial church had for its spring spon-
taneous love ; the spiritual church on the other hand, con-
science. Even the latter, however, did not stand, but its
decay is written from Noah to Abraham, when " the angel
of Jehovah" was no longer manifested to any faculty. The
two realities of the church, love, and conscience as a ground
A.D. 1763.] SUCCESSION OP CHT7RCHE8. 135
of faith, having been destroyed in the soul, a chordi of for-
malities was the onlj descent remaining, and this was the
Jewish dispensation, which however was not a church, bnt
only the representation of one. Obedience was the spring
of this last covenant^ and so long as the people kept it,
natural and national blessings were given them from on
high. At length even obedience came to an end, and
neither victories in war, nor harvests divinely given, nor
terrors denounced by prophets, nor actual evil fortune,
could keep the people to their bond. The basis of creation
could no longer support the falling superstructure. The
resources of finite humanity were exhausted, and it only
remained for Him who was the Creator, to become the
Redeemer — ^for him who was the Alpha to become the
Omega of his work. He came into the world by the world's
ways of birth, that he might absorb the world, and be under
it sustaining as above it creating, — ^that is to say, be All in
aU, the First and the Last. The infinite entered the real
world by the real means — ^by the gates of generation, and
the Lord became incarnate throu^ the Virgin Mary. All
his progress also was real, and through mundane laws; and
thus his sensual and maternal humanity was united with
his divinity by the like trials — ^by the like education, — ^as
we ourselves experience in the regeneration. Swedenborg's
view of the Lord's life is indeed totally practical, and the
life of every regenerating man is an image of that process
whereby the maternal humanity became a divine humanity,
the Son of Grod, Gk>d with us, Jesus Christ, God and Man.
The subject cannot be thought of from metaphysical postu-
lates, but only from a life in harmony with it, that is to
say, from the process whereby each man subdues his own
sensuality and evil, unites his outward with his inward
mind, and finally becomes a spiritual person even in what-
ever pertains to the exercise of his senses. In ihe Lord
however all that which in us is finite, was, and is, infinite;
136 LIFE OF Sl¥£DENBORO.
and thus instead, like us, of only subduing those hellish
minds which are immediate to ourselves, his redeeming
victories over selfishness and worldliness, subjugated all
that is hellish — ^in the language of Swedenborg, all the
hells; and now holds them, for whosoever lives in, and to
Him, in everlasting subjugation. This is redemption, and
this was the final purpose for which the Lord assumed
humanity, and appeared upon this earth, his operations
upon which extend through all systems of worlds, and from
eternity to eternity. These are the stages through which
the Lord presented Himself according to our need, first as
a God-angel, and lastly as a God-man.
The trinity then is in, and from, Jesus Christ, the new
name of our God. The Father is his divine love; the Son
is his divine wisdom, that is to say, the divinely human
form in which he is self-adapted to his creatures, or a per-
sonal God; the Holy Spirit is the influence which he com-
municates to individuals and churches. This trinity is
imaged in the soul, body, and operation of every man. The
father is inaccessible to us out of Christ, even as our own
souls are not to be reached by. others but through our
bodies. All worship therefore is to be directed to Jesus
Christ alone; and in the heavens the wisest angels know
no other father. Thus there is oneness and body in our
adoration.
TJie Divine Love and JFisdom, which we notice next,
furnishes the rational counterpart to the Doctrine of the
Lord. It is a treatise on the divine attributes, in which
affirmation and self-evidence are the method, and the truly
human testifies of the divine. Man, it is clear, must think
of God as a man — must think from his own experience
towards divine virtues — ^from his own deeds towards God's
deeds, which are creation. The mitst in this case is a
necessity of our being, which is the same thing as to say,
that it is God's ordinance, and the true method. It is
A.D. 1763.] GOD IS A MAN. 137
therefore a verity substantial as our souls, nay consubstan-
tial with their Maker. No idealism then here intervenes,
but we touch the solidity of eternal truth, and in our
minds and bodies we have an attestation and vision of the
Creator. But if God be the infinite man, the universe
which proceeds from him must represent man in an image,
and all the creatures must Ukewise so represent. Mineral,
vegetable, and animal forms, nay atmospheres, planets and
suns, are then nothing less than so many means and ten-
dencies to man, on different stages of the transit, and finite
man resumes them all, proclaims visibly their end, and
may connect them with their fountain. It is throughout a
system of correspondences, all depending upon the activity
of a personal God, as the substance of the latter depends
upon the intervention of God in history, as Jesus Christ.
Remove from the centre of the system the position that
God is a man, and he becomes necessarily unintelligible to
mankind; he has made them think of him otherwise than
as he is; they communicate with him by no religion, but
the beginning of their knowledge Is darkness, its object a
mere notion, and their love falls into a void : there is in
short no correspondence between the Creator and any crea-
ture. Maintain however that master position, and huma-
nity is the way to the Divine Humanity, the high road of
the living truth.
The path by which God passes through heaven into
nature is laid down in distinct degrees^ and ** the doctrine
of degrees" furnishes a principal instrument with Sweden-
borg in these elucidations. Degrees are the separate steps
of forms or substances, the measured walk of the creative
forces; thus the will in one degree is the understanding in
the next, and the body in the third: the animal in the
highest is the vegetable in the second, and the mineral in
the lowest : and all these are one, like soul and body ; and
are united, and each uses the lower, by the handles of its
]38 LIFE OP SWKDENBOR6.
harmony with inferior utilities ; just as a man is united
with, and makes use of, the various instruments which
extend the powers of his mind and arms through nature.
The world therefore is full of interval and freedom, and in
the movements of each creature, whereby it lays hold of
whatever supports it, the whole becomes actively one, and
marches forward in the realms of use, where it meets the
Omnipotent again.
The Doctrine of the Sacred Scripture is the doctrine of
the Lord, and of the manhood of God, in its middle form,
for the Word is the wisdom whereby both the world was
made and man is regenerated. It is a law of divine order,
that whatever is omnipresent and all prevalent, is also in
time centred in its own form ; for no creative attribute b
lost by diffusion, but reappears in fuller splendor when its
orb is complete. This is the order of the incarnation.
And so also when the Word has created all things, and
moved through humanity, when deep has called unto deep,
and speech has overflowed from human tongues, the same
Word takes at last a form among its creatures, and appears
among our words as the Book of Grod. Its form in this
case is determined by those to whom it comes. It is given
in the lowest speech, that it may contain all speech, and
be adequate to the whole purpose of redeeming mankind.
Such a Word is the Bible. Before the present Bible,
however, there existed an ancient Word, (still extant,
according to Swedenborg, in Great Tartary), of which the
Book of Jashur, the Wars of Jehovah, and the Enuncia-
tions formed part: this was the divine voice to an earlier
humanity. The Word which we now possess is written
in four styles. The Jirst is by pure correspondences thrown
into a historical series; of this character are the first eleven
chapters of Genesis narrating down to the call of Abraham.
The second style is the historical, consisting of true his-
torical facts, but containing a spiritual sense. The third
A.D. 1763.] THE BIBLE AND THE WORD. 139
style is the prophetical. The fourth style is that of the
Psalms, between the prophetical style and common speech.
It is the divine sense within the letter that constitutes
the holiness of the Bible: those books that are wanting in
this sense are not divine. The following books are the
present Word. *' The five books of Moses, the book of
Joshua, the book of Judges, the two books of Samuel,
the two books of Kings, the Psalms of David, the Pro-
phets, Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahom, Ha-
bakknk, Zephaniah, Ha^ai, Zechariah, Malachi; and in
the New Testament, the four Evangelists, Matthew, Mark,
Luke, John, and the Apocalypse."
The Word exists in the heavens equally as upon the
earth, but in its spiritual and celestial senses. Its stn-
pendoos powers and properties are there evident, examples
of which are given by Swed^boi^. If it is read in holy
moods, heaven sympathizes ; the devout mind enters it as
a Sh^inah, and is angel-haunted: when love and inno-
cence read it i^u earth, its inward life is perused equi-
valttitly by special angels, and the letter in correspondence
becomes divine and holy. Especially so when little children
read it, and its literal sense is offered obediently to the in-
forming influx. In such moments the veil is rent, and a
marriage of heaven and earth is consummated. The per-
petual holiness of the Word to us, depends upon no "me-
chanical inspiration ;" viewed as a book, the Bible is dead
like other books, but the mind that approaches it, is influ-
enced as it deserves, and spirit and life come down accord-
ingly. The affinities that constitute presence in the other
life, illustrate the character of the Word. The letter is
truth in a fixed circumstance, answering to the Lord and
the whole heaven, and he who reads it aright, engenders
for himself divine and spiritual associations. Within it
140 LIFE OF SWEDENBORG.
dwells the living God. The conditions of its inspiration
are like those of the animation of our bodies. The letter
as well as the bodj is in itself motionless and inanimate ;
but both have souls, and when mankind addresses the literal
Word, it hears and quickens from its divine life, as our
frames, when objects strike them, feel and act from the life
within.
This assertion of the Word's divinity implies a counter
statement regarding the writers of the Bible. The more
the genius in any work, the less is the work its authors ;
the more the property, the less can it be owned. No man
ever claims his inspired moments, until afterwards, when
he is dis-inspired. The divinity however of a work abne-
gates its instruments, let them have been as busy as they
will : they are mere tools, chosen only to deposit the work
in some one place or age. The inspired penmen then are
simply clerks, notwithstanding that their names appear
upon the letter, fitting it to Jewish or Christian times.
The patriarchs, prophets, psalmists and evangelists are not
holy men ; they are not even venerable for the most part,
but the voice of sacred history itself generally assails them.
" Their names," says Swedenborg, " are unknown in hea-
ven." There are no saints with earthly names, but only
sinners, scarlet more or less. God's is all the glory, but
Abraham, Moses, David, or John, are plain mortals like
ourselves, entitled to no great consideration when their office
is laid aside, and their divine insignia are put off. The
men " after God's own heart," are only so for a time and
a mission : every one is '' a man after God's own heart"
for the functions that he does best. Holiness is not in-
volved. The Jews, the chosen people of God, were chosen
because they were the worst of people, for redemption
begins at the bottom. In admitting therefore the divinity
of the Word, we rid ourselves of the -Bible writers, and
A.D. 1763.] THE EPISTLES OF PAUL. 141
their idiosyncrasies ; and we know that as the fixed Word
was produced through them, they necessarily occupy the
lowest stratum of human history.
We have not space here to mention the various modes of
inspiration (hy voices, visions, &c.) recounted hy Sweden-
horg from the facts of the case and the letter of the Scrip-
ture, and which he himself also experienced for the instruc-
tion's sake : they are indeed interesting, and comport with
circumstances that are at this day coming to light, at the
same time that they contrast, toto ccelo, with metaphysical
philosophy. We can only however notify to the reader,
that Swedenborg has given their theory from the experi-
mental or real, and biblical side, for there is much in the
Bible upon the subject, when it is looked for with a scien-
tific aim.
It may here be expedient to give Swedenborg's dictum
on the Epistles, upon which the doctrinals of Christendom
are so commonly founded.
"With regard," says he, " to the writings of Paul and
the other apostles, I have not given them a place in my
Arcana C€el€stia, because they are dogmatic writings
merely, and not written in the style of the Word, as are
those of the prophets, of David, of the Evangelists, and
of the Revelation of St. John.
" The style of the Word consists throughout in corre-
spondences, and thence effects an immediate communication
with heaven; but the style of these dogmatic writings is
quite different, having, indeed, communication with heaven,
but only mediately or indirectly.
" The reason why the apostles wrote in this style, was,
that the first Christian Church was then to begin through
them; consequently, the same style as is used in the Word
would not have been proper for such doctrinal tenets, which
required plain and simple language, suited to the capacities
of all readers.
142 LIFE OF SWEDENBORG.
** Nevertheless, the writings of the apostles are very
good books for the church, inasmuch as they insist on the
doctrine of charity, and of faith from charity, as strongly as
the Lord Himself has done in the Gospels, and in the
Revelation of St. John, as will appear evidently to any one
who studies these writings with attention.
" In the Apocalypse Revealed, No. 417, I have proved,
that the words of Paul, in Rom. iii. 28, are quite misun-
derstood, and that the doctrine of justification by faith
alone, which at present constitutes the theology of the
reformed churches, is built on an entirely false founda-
tion."
We notice in the doctrine of Scripture, as throughout
the author's works, a turning of the tables in the matter of
evidence. Instead of commencing enquiries with no befiefii,
he accepts the most universal creeds as the hypotheses of
investigation, and puts them to the fact. To commence
from nothing is to end in nothing, as the present biblical
scholars illustrate. But Swedenborg takes the divinity and
holiness of the Bible as his postulate, and then looks for
the like in the text. His method, to say the least, has
ended in no reductio ad absitrdum, but the interpretation
gained has confirmed the truth of the preliminaries. No
writer has shewn so sublime a quality in the Bible as Swe-
denborg, none has added to the probability of its divine
origin so practical and scientific a demonstration. If wis-
dom and beauty shewn in nature, be Grod's evidence there,
then by parity of reason, wisdom and goodness expounded
in Scripture should be the witness of his Word in the latter
sphere. The theorem of plenary inspiration, or the con-
trary, can only be settled by this procedure, which makes
one process for all truths; but never by what are called
" evidences" proceeding from void hearts and unbelieving
understandings. If nature even were investigated by the
latter, it would never declare its author, or let its unhappy
A.D. 1763.] PAITH AND LIFE. 143
questioner escape from the labyrinth of its contradictions
and interpolations.
The Doctrine of Faith in Swedenborg's writings occupies
a part of great simplicity. Faith, says he, is an inward
acknowledgment of the truth, which comes to those who
lead good lives from good motives. *' If ye will do the
works ye shall know of the doctrine." Faith therefore is
the eye of charity. Spiritual clear-sightedness is its emi-
nent attribute. It is not the organon of mysteries, for
there is no belief in what we do not understand. There
may be suspension of the judgment, but never faith. The
highest angels do not know what faith is, and when they
hear of any one believing what he does not understand,
they say, " this person is out of his senses.*' With them,
faith is only truth. Divine and human knowledges are
under the same class; for both there is the base of scientific
proof: but with this caution, that each state apprehends
only its own objects, and that practical goodness is the
ground upon which religious truth can be properly or
profitably received.
The Doctrine of Life is equally simple. We are to shun,
as sins as against Grod, whatever is forbidden in the Ten
Commandments, and to do the duties of our callings. The
shunning of evils as sins is the first necessity; the doing
good is possible after that. Charity consists in this course,
and faith follows it by divine ordination. A life of this
kind is the only contribution that each man can make to
the New Jerusalem. No one however can do good which
is really such, from self, but all goodness is from God.
For the rest, our sage is no counsellor of asceticism; he
admits us to enjoy the good things of this life, in preparation
for those of another; he advocates no self-immolating
pietism, but " a renunciation of the world during a life in
the world;" and as sense is an everlasting verity, he teaches
the expansion of the senses, under the spiritual powers.
144 LIFE OF SWEDENBOR6.
Under this head we may properly cite the " Rales of
Life" which he laid down for his own guidance, and which
are found interspersed in yarious parts of his Manuscripts.
They are the following. " 1 . Often to read and meditate
on the Word of the Lord : 2 To suhmit everything to the
will of Divine Providence: 3. To ohserve in everything a
propriety of hehavior, and always to keep the conscience
clear: 4. To discharge with fidelity the functions of his
employment and the duties of his office, and to render
himself in all things useful to society."
In 1764 Swedenborg published at Amsterdam a con-
tinuation of his work on the divine attributes, under the
title. Angelic Wisdom concerning the Divine Providence^ in
which he identifies Providence with the Lord's government
of mankind. He states the ends which the Divine Provi-
dence has in view, whereof the first and last is the forma-
tion of an angelic heaven out of the human race. He then
propounds various laws of the Divine Providence which are
unknown in the world, and occupies a considerable part of
this very beautiful Treatise, with setting us right upon
points on which infidelity founds objections, and in short,
with vindicating the ways of God to man. He insists on
the universality of Providence, and on its presence with all
men alike, the wicked as well as the good, but the former
will not receive its blessings, and their freedom of choice is
respected. Hell is the false creation which they make, the
Lord sets their places there, and ordains them for their
greatest good. Upon the subject of predestination, Swe-
denborg maintains that all are predestined to heaven, and
it is their own doing if they do not arrive thither. Momen-
taneous salvation from immediate mercy is impossible, and
the belief in it, is " the fiery flying serpent of the church,"
which raises sensual evils to a new deadliness of sting,
and moreover imputes damnation to the Lord.
We now turn aside for a moment from Swedenborg's
A.D. 1764.] RULES OF LIFE. 145
published works^ to his posthumous Diary y the last date
in which is the drd of December^ 1764. -This daybook he
had began in 1747, perhaps after finishiog the Adversaria
on Genesis and Exodus, the last date in which is February
, 9th in the latter year. We must attempt to convey to the
reader some notion of this extraordinary Manuscript, which
extends over a period of seventeen years. We have termed
it> a Day-book, and such it veritably was in the intention of
the book maker, being written on those English *' oblong
folios" which are so common in our counting houses. In
these business-like volumes thought and vision are duly
"entered" with the greatest regularity; in the earlier part
of the work the date is generally subjoined to the para-
graphs, and here and there parts are crossed out, having
been faithfully "posted," and "delivered" into the author's
published books. The whole is in more than six thousand
paragraphs, of which the first hundred and forty-eight are
missing: it makes six closely printed octavos, and consi-
dering the difficulties of the original, to which we can bear
witness, it is but fair to mention the name of Tafel, its
editor. Professor of Philosophy and Librarian of Tubingen,
as an honorable specimen of even a German scholar.
Almost every reader would smile doubtfully if he perused
a page or two of this Diary, He would meet with conver-
sations with Moses and Abraham, Aristotle, Cicero and
Ceesar Augustus, Charles the Xllth of Sweden and
Frederic of Prussia, the author of the whole Duty ofMan^
and other of the deceased, and as the belief practically runs,
the annihilated worthies and notables of history. He would
find them treated as living men and real forces. He would
learn of strange punishments and new criminalities; of
fathomless pools of evil ; of goodness detected in those that
history condemns, and of the mask of excellence quite
fallen away from some of her brightest exemplars ; of Paul
and David among the lost, and Mahomet a Christian con-
H
146 LIFE OF SWEDENBORG.
vert. But let him read on, and the laugh dies before the
supematuralness X)f the unbending context. Moreover amid
the narrative, he meets with thoughts of the newest import;
with lovely sentiments fragrant towards God and man; and
with lessons pointing life and the world towards plain goals
of blessedness. It will be no doubtful contest with him
between the sanitj and the insanity of the author; strange-
ness will recede by degrees, over-mastered by the moral
element that explains the appearances into truths; and
whatever the verdict be, it will be granted that a profound
meaning lurks in even the oddest forms of this spiritual
common-place book.
A great part of it dwells upon unhappy themes, and
indeed no book more deranges one's habits of thought than
this unreserved Diary. Our crotchet of the abstract
nobleness of spirits, receives there a rude shock. Our
father's souls are no better than ourselves; no less mean
and no less bodily; and their occupations are often more
unworthy than our own. A large part of their doings
reads like police reports. Even the angels are but good
men in a favoring sphere: we may not worship them, for
they do not deserve it; at best, they are of our brethren,
the prophets. It is very matter-of-fact. Death is no change
in substantials. The same problems recur after it, and
man is left to solve them. Nothing but goodness and
truth are thriving. There is no rest beyond the tomb, but
in the peace of God which was rest before it. This is the
last extension of ethics, and while it deprives the grave of
every vulgar terror, it lends it the terrors of this wicked
world, which itself is the reign and empire of the dead.
Moreover while the Diary abolishes our spiritual presump-
tions, it justifies to nearly the whole extent the low senti-
mental credence on ghostly subjects, as well as the tradi-
tions and the fears of simple mankind. The earthly soul
cleaves to the ground and gravitate earthwards, dragging
A.P. 1764.] THE SPIRITUAL DIARY. 14?
the chain of the impure affections contracted in the world ;
spirits haunt their old rememhered places^ attached hy
undying ideas: hatred, revenge, pride and lust persist in
their cancerous spreading, and wear away the incurable
heart strings: infidelity denies God most in spirit and the
spiritual world; nay, staked on death it ignores eternity in
the eternal state with gnashing teeth and hideous clenches:
and the proof of spirit and immortal Ufe is farther off than
ever. The regime of the workhouse, the hospital, and the
madhouse is erected into a remorseless universe, self-fitted
with steel fingers and awful chirurgery; and no hope lies
either in sorrow or poverty, but only in one divine religion,
which hell excludes with all its might. Human nature
quaib before such tremendous moralities : freedom tries to
abjure the life that it is, and calls upon the mountains and
rocks to cover and to crush it. A new phase appears in the
final state ; the memory of the skies is lost ; baseness ac-
cepts its lot, and falsehood becomes self-evident : wasting
ensues to compressed limb and faculty, and the evil spirit
descends to his mineral estate, a living atom of the second
death. Impossibihty is the stone of his heart, and crooked-
ness the partner of his understanding. He is still associated
with his like in male and female company, and he and his,
in the charry light of hell, which is the very falsity of evil,
are not unhandsome to themselves. Such is the illusive
varnish which in mercy drapes the bareness of the ugly
skeletons of devils and satans.
We cannot dismiss the Diary without observing how true
Swedenborg is to himself in a record whose publication he
did not contemplate. His public words are at one with his
secret thoughts ; he is as grave in heart as in deportment.
To one who has perused the work, the question of sincerity
never more occurs: he would as soon moot the sincerity of
a tree. And indeed the enquiry after sincerity, in the
H 2
148 LIFE OF SWEDENBOR6.
ordinary sense, goes but a little way in the determination
of such a case.
Besides the Diary, Swedenborg for several years had
been engaged upon an extensive work on the Apocalypse,
which is published among his posthuma, but which he did
not complete. The original edition of the Apocalypse Ex-
plained occupies four large 4to. volumes. That he intended
to produce it is evident from the clearly written manuscript
with occasional directions to the printer, and from the first
volume of the copy being marked in the title-page with
London, 1759; which renders it moreover probable that
he had begun the work after finishing the Arcana in 1756.
However this may be, we learn that on one occasion he
" heard a voice from heaven, saying, * Enter into your bed-
chamber, and shut the door, and apply to the work begun
on the Apocalypse, and finish it within two years.' " The
Apocalypse Explained is one of the finest of his works,
interpreting that book of the Testament down to the tenth
verse of the nineteenth chapter, and pregnant, if we may
use the expression, with a number of distinct treatises on
important subjects ; but it has been supposed that he thought
it too voluminous and elaborate. Certain it is that he aban-
doned the work, and set himself to produce an exposition
in a smaller compass, which he published under the title of
Apocalypse Revealed.*
It does not appear whether Swedenborg revisited Sweden
from 1762 to 1764: he may have resided in Amsterdam
during the whole period, or he may have paid a visit to
England ; but it is probable that he returned home during
the latter year, for in the first half of the next year he was
again in Sweden. Soon, however, he set forth upon new
travels, and in 1 765 came from Stockholm to Gottenburg,
* The Apocalypse Revealed; in tahich are disclosed the AreoM
therein foretold^ and which have hitherto remained concealed.
A.D. 1764-66.] DR. BEYER. 149
where, during a week's stay, while waiting for a vessel to
England, he accidentally met Dr. Beyer, Professor of Greek
and Member of the Consistory of Gottenhurg, who haying
heard that he was mad, was surprized to find that he spoke
sensibly, without discovering any marks of his alleged
infirmity. He invited Swedenborg to dine with him the
day following, in company with Dr. Rosen. After dinner
Dr. Beyer expressed a desire to hear from him a full account
of his doctrines; upon which Swedenhorg, animated by the
request, '* spoke out so clearly and wonderfully," that both
the doctors were astonished. They did not interrupt him,
but when he had finished, Beyer requested him to meet
him the next day at M. Wenngren's, and to bring with him
a paper containing the substance of his discourse, in order
that he might consider it more attentively. Swedenborg
oompUed, kept the engagement, and taking the paper out
of his pocket in the presence of Beyer and Wenngren, he
trembled and appeared much affected, the tears flowing
down his cheeks; and presenting the paper to Dr. Beyer,
he said, *' Sir, from this time the Lord has introduced you
into the society of angels, and you are now surrounded by
them." They were all affected. He then took his leave,
and the next day embarked for England. From that time
Dr. Beyer became a student of his doctrines, and in spite
of persecution, he remained stedfast to them throughout
his life, and busied himself upon an elaborate Index* to
Swedenborg* s theological writings, which was published
thirteen years after, just as Dr. Beyer died.
Swedenborg did not make a long stay in England, but
after a few weeks or months proceeded to Holland, spend-
ing the winter of 1765-66 at Amsterdam, where he pub-
lished the Apocalypse Revealed in the spring of the latter
year. This work, as was his wont, he gave away liberally
* Index initialis in Opera Swedenborgii Theologica, 4to. Am-
stelodami, 1779.
150 LIFE OF 8WEDENBOR6.
to the Universities and superior clergy, and to many emi-
nent persons, in England, Holland, Germany, France and
Sweden.
The Apocalypse Revealed is an interpretation of the hook
of Revelation, on principles similar to those made use of in
the Areana Caleatia, and which we have already mentioned.
The spiritual sense alone furnishes the key to this often ex-
pounded scripture, and those who were ignorant of that
sense, could not unfold its true meaning. It does not fore-
shadow outward events either in the church or the world,
nor the progress of the Christian church from its begin-
ning ; but it records in spiritual symbols the end of that
church, and the establishment of its successor ; both in the
spiritual world. It is the book of the Last Judgment, which
we have described above. It commences as ** the Revelation
of Jesus Christ," signifying that those who acknowledge
his divinity by good lives from charity and faith, are the
witnesses and partakers of this Apocalypse. It appeals to
all in the Christian church, under the sevenfold designation
of the churches of Asia, whose variety describes the entire
circuit of the life and faith of Christendom in the two
worlds. It then describes their exploration, by the influx
of divine light from the ancient heavens : first, the explo-
ration of the reformed church, and lastly that of the
catholic: the doctrine of justification by faith being typified
by the dragon ; the dominion of the Romanist church, by
the great harlot sitting upon many waters. It proceeds to
narrate the divine judgment on these churches : also in the
nineteenth chapter, the glorification that ensued in heaven
when the catholic religion was removed ; and in the twen-
tieth, the damnation of the dragon. Then proceeds, chap,
xxi., xxii., the descent from heaven of the New Jerusalem,
with a description of its spiritual glories.
A volume, unless it were a reprint, would not give an
analysis of this book on the Apocalypse. When we say
A.D. 1766.] THE APOCALYPSE REVEALED. 151
that the commentary takes the text word hy word, and
translates it into spirit, we still conyej hut a slender idea
of what is done. Our own first impressions on reading the
work will not soon be forgotten. Following the writer
through the long breaths and flights of this vast empyrean,
we were momently in anxious fear that to sustain a context
of such was impossible. Each fresh chapter seemed like a
space that mortal wing must not attempt ; and yet the fear
was groundless, for our guide sailed onward with a tranquil
motion as if he knew the stars. History and common sense,
panting and gasping science, philosophy in its better part,
above all, the confidence in a divine support and a supernal
mission, appeared to be covertly and unexpectedly present,
to annihilate difficulties, and pave the skyey way of this
humble voyager. And when we had again alighted from
that perusal which strained every faculty to the utmost, it
was as though we had been there before, so entire was the
impression of self-evidence that was left upon the mind.
Genesis and the Revelation were closely at one in this mar-
vellous Apocalypse, thenceforth the most open of the Bible
pages : the two ends of the Scripture called to each other ;
an arch of divine light spanned the river of the Word, and
the original Eden blossomed anew in the midst of the street
of the holy city. The author the while disclaimed the au-
thorship, for " what man," says he, " can draw such things
fipoDfl himself."
In 1766, simultaneously with the Apocalypse Revealed,
Swedenborg republished his youthful work on a New Method
of Finding the Longitudes. This method, as he informed
the Swedish Archbishop, Menander, *' of calculating the
ephemerides by pairs of stars, several persons in foreign
countries were then employing, who had experienced great
advantage by the observations made according to it for a
series of years." His faculty of remark, it appears, was
still awake to whatever he thought might be useful in the
1
152 LIFE OF SWEDENBORG.
mundane sense. It is not improbable that he was solicited
to this reprint.
After the 15th of April he again visited England for two
or three months, watching the disposition of our bishops,
and any favouring events in the theological world.
Mr. Springer, the Swedish Consul in London, is the
only person who mentions any particulars of this visit. He
and Swedenborg had been good friends in Sweden, but
Springer was surprized at our author's oontbued intimacy
with him, *'as he was not a man of letters." This, how-
ever, was perhaps one ground of the friendship. Swedenborg
desired Springer to procure him a vessel for Sweden and a
good captain, which he did. An agreement was made with
one Dixon. Swedenboi^*s effects were carried on board,
and as his lodgings were at a distance from the port (pro-
bably in Cold Bath Fields), he and Springer took for that
night (Sept. 1, 1766) a bed at Mr. Bergstrom's Hotel, the
King's Arms, in Wellclose Square. Swedenborg went to
bed. Springer and Bergstrom from an adjoining room heard
a remarkable noise, and could not imagine its cause. They
peeped through a door vnth a little window in it, that looked
into the room where he lay, and they saw him with his
hands raised as towards heaven, and his body appearing to
tremble. He spoke much for half an hour, but they could
not understand what he said, except only when he let his
hands fall down, they heard him ejaculate. My Grod. He
then remained quietly in bed. They went into the room,
and asked him if he was ill. He said, ^' No, but he had
had a long discourse with some of the heavenly friends,
and was in a great perspiration." He got up and changed
his shirt, and then went to bed again, and slept till morning.
This anecdote, trivial as it may appear, portrays in a mea-
sure his physical state during one of his trances. His
natural voice, it seems, was stirred during a spiritual con-
versation. This occasionally occurs in sleep, where a lively
A.D. 1766.] VOYAGE TO SWEDEN. 153
dream will call forth soands and movements from the sleeper.
The trembling of the body is note-worthy^ and is often wit-
nessed in the first phases of ecstase and catalepsy. As to
the noise that was heard, it might have been merely Swe-
denborg's voice muffled by distance, or rendered imperfect
by his state ; or it might have proceeded from the spirits
who were vnth him ; for spirits, according to the Seeress
o/Prevorst, and homeUer authorities, can make themselves
audible more readily than visible, particularly if they are
of a heavy and worldly cast ; in which case they can even
move heavy bodies. These, however, that Swedenborg
was talking with, were heavenly spirits.
In the morning Captain Dixon came for Swedenborg,
and Springer took leave of him, and wished him a happy
voyage. Bergstrom asked him how much coffee he should
pack for him, as he took a certain portion of it daily. Swe-
denborg said that no great quantity would be needed, as
by God's aid they would enter the port of Stockholm at 2
o'clock on that day week. It happened exactly as he fore-
told, as Dixon upon his return informed Springer. A vio-
lent gale accelerated the voyage, and the wind was favorable
to every turn of the vessel. Dixon told Ferelius that he
had never in all his life had so prosperous a transit.
Swedenborg arrived at home on the 8th of September,
and for some time resided in the Sudermalm, the southern
suburb of Stockholm. His house was pleasantly situated,
neat and convenient, with a spacious garden, and other
appendages. His own room or study was small, and con-
tained nothing elegant. It was all that he wanted, but
would have satisfied few other men. He kept two servants,
a gardener and his wife, to whom he gave the produce of
his garden. In 1767, for the convenience of his numerous
visitors, he had a handsome summer house erected, with
two wings, one of which contained his library. He after-
wards built two other summer houses, one of them after
h3
1^4 LIFE OF SW1BDBNBOR6.
the model of a structure that he had admired at a noble-
man's seat in England. The other was square, but could
be turned into an octagon by folding back the doors across
the comers. To add to the amusement of his friends and
their children, he had a labyrinth constructed in a comer
of his garden, and a secret door, which, on being opened,
discovered another door with a window in it. This appeared
to open into a garden beyond, containing a shady green
arcade with a bird cage hanging under it ; but the window
was a mirror, and presented only a reflexion of the objects
around. He took great pleasure in his garden ; it was oroa-
mented after the Dutch fashion, and cost him a considerable
sum annually to keep it up, but in his latter years he suf-
fered it to go into disorder.
Notwithstanding that he was yery accessible, he took
precautions to stand on a fair footing with his visitors.
During interviews he always had one of his domestics pre-
sent in the room, and insisted upon the conversation being
carried on in Swedish. Widows went to him to enquire
about the state of their husbands in the other world ; and
others, who looked upon him as a soothsayer, besought him
with questions about property lost or stolen. When people
went to him for such purposes, he often refused to gratify
them, and earnestly advised them to abandon their quest.
He had perhaps learnt prudence from experience, especially
of the fair sex ; for he used to say in justification of his
caution : "Women are artful; they might pretend that I
have sought a near acquaintance with them ; and besides,
it is well known that persons turn and distort what they do
not understand."
The following anecdote from his female domestic at once
illustrates what we have been relating, and shews the candor
of the man. Bishop Hallenius, the successor of Sweden-
borg's father, paying a visit to Swedenborg, the discourse
began on the nature of common sermons. Swedenborg
A.D. 1766.] HABITS AND PRECAUTIONS. 155
said to the bishop, among other things: 'You insert things
that are false in yours;' on this, the bishop told the gar-
dene% who was present, to retire, but Swedenborg com-
manded him to stay. The conversation went on, and both
turned over the Hebrew and Greek Bibles, to shew the
texts that were agreeable to their assertions : at length the
conversation finished, by some observations intended as re-
proaches to the bishop on his avarice, and various unjust
actions ; * You have already prepared yourself a place in
hell,' said Swedenborg ; ' but,' added he, ' I predict that
you will some months hence be attacked with a grievous
illness, during which time the Lord will seek to convert
you. If you then open your heart to his holy inspira-
tions, your conversion will take place. When this happens,
write to me for my theological works, and I will send them
to you.' In short, after some months had passed, an officer
of the province and bishoprick of Skara came to pay a visit
to Swedenborg. On being asked how the Bishop Hallenius
was, 'He has been very ill,' rephed the officer, 'but at
present he is well recovered, and has become altogether
another person, being now a practiser of what is good, fall
of probity, and returns sometimes three or four fold of
property, for what he had before unjustly taken into his
possession.' From that time the bishop became an open
supporter of Swedenborg' s doctrine.
The most harmless men are not on that account without
enemies, particularly if they add to prudence plain and
honest speaking, as was the case with Swedenborg; for
nothing excites some persons to violence more than the
spectacle of that self-coUectedness and self-respect which
they do not feel in themselves. Swedenborg underwent
this penalty of his character. On one occasion a young
man went to his house with the intention of assassinating
him. The gardener's wife, observing something extraor-
dinary in his manner, told him that Swedenborg was out.
156 LIFE OF SWEDENBORG.
bat he would not believe it, and rushed past her towards
the garden. Happily a naQ in the lock of the door caught
his cloak, and in his attempt to disengage himself his
naked sword fell from under the cloak out of his hands,
and thus detected, he became embarrassed, and escaped
with all speed. He was afterwards, the story says, killed
in a duel. No doubt, however, this was an isolated in-
stance, the result of some frenzy or madness acting upon an
excitable brain, for we do not find that this person knew
anything of Swedenborg.
In the autumn of this same year he was visited by the
Rev. Nicholas Collin, a Swedish clergyman, who has left
a pleasing account of his interview with Swedenborg, who
" at that time," he says, " was a great object of public at-
tention in the capital, and his extraordinary character was
a frequent topic of discussion." The old man received the
youthful student very kindly (Collin was then but twenty
years of age), and in the course of a three hours' conver-
sation, reiterated the fact of his spiritual intercourse, as
declared in his works. Collin requested of him as a great
favor, to procure him an interview with his brother, de-
ceased a few months previously. Swedenborg answered,
that God, for wise and good purposes, had separated the
world of spirits from ours, and that communication was
not granted except for cogent reasons ; whereupon Collin
confessed that he had no motives beyond gratifying bro-
therly a£Pection, and an ardent wish to explore scenes so
sublime and interesting. Swedenborg told him, that '* his
motives were good, but not sufficient; that if any important
spiritual or temporal concern had been involved, he would
have solicited permission from those angels who regulate
such matters." We cite the latter sentence to shew what
noble offices are assigned to finite beings. Indeed an in-
structive chapter might be written from Swedenborg*s life
and works, upon the new functions connected more or less
A.D. 1766-67.] Collin's visit. 157
with this world, — as of attending the birth of the newly
dead into the spiritual state, of educating departed infants
and simple spirits, of governing sleep and infusing dreams,
and indefinite other things besides, — which constitute a
department of the duties of the human race translated into
the sphere of spiritual industry. For heaven is the grand
workman ; the moments of the eternal sabbath are strokes
of deeds : and the more of these can be given to be done
by men and angels, the more is the creation real, because
cooperating with Grod.
In 1767'*' our author was still in Stockholm, observing
with care the effect produced by his writings. At this time
he noted that his countrymen began to think more of cha-
rity than heretofore, and *' to be persuaded that faith and
charity cannot be separated.*' And in reply to a question,
" How soon the New Church is to be expected ?" he wrote,
that '* the Lord is preparing at this time a new heaven of
such as believe in Him, and acknowledge Him to be the
true Grod of heaven and earth, and also look to Him in
their lives, by shunning evil and doing good." " The uni-
versities of Christendom," says he, " are now being in-
structed for the first time, and from them will come minis-
ters : but the new heaven has no power over the old dergy^
who are too well skilled in the doctrine of justification by
faith alone." For as he observes in another letter, *' all
confirmations in matters pertaining to theology, are as it
were glued fast into the brains, and can with difficulty be
removed; and while they remain, genuine truths can find
no place."
* *' In his joarnal for 1767 there is a note in his own handwriting,
in which he relates that he has spoken with the celebrated musician,
M. Roman, on the day of the celebration of his funeral." We copy
this extract from the New Jerusalem Magazine, 1790, p. 54. What
journal it can be that is referred to, we do not know. Jean Helmich
Roman was the father of Swedish music, and certainly died in 1767.
158 LIFE OF SWEDENBORG.
It was in this year that Kant's attention was first called
to the narrations which were rife about Swedenborg (see
above, p. 12J, 122). The philosopher describes his pre-
vious state of mind with regard to supernatural occurrences.
He had made himself acquainted with a great number of
the most probable stories, but considered it wisest to incline
to the negative side, " not that he imagined such things
to be impossible,'^ but because the instances are in general
not well proved. This not unreasonable scepticism he
brought to Swedenborg's cases. He had received the ac-
count of them from a Danish officer, his former pupil,
who at the table of the Austrian Ambassador, Dietrichstein,
at Copenhagen, with several other guests, read a letter
just received by the host from Baron de Lutzow, the Meck-
lenburg Ambassador at Stockholm, in which he said that
he, in company with the Dutch Ambassador, was present
in the Queen's palace when Swedenborg gave her the mes-
sage from her dead brother. This authentication surprized
Kant, and as he prettily says : " Now in order not to reject
blindfold the prejudice against apparitions and visions by a
new prejudice, I found it desirable to inform myself of the
particulars of the transaction." How few of the matter-
of-fact people *'find it desirable to inform themselves!"
But to continue, Kant instituted searching enquiries, which
ended in corroborating the affair ; and Professor Schlegel
also added his voice, that it could by no means be doubted.
Kant's Danish friend, being about to leave Copenhagen,
advised Kant to open a correspondence with Swedenborg
himself. This he did, and his letter was delivered by an
English merchant at Stockholm. Swedenborg received it
politely, and promised to reply. As no answer came, Kant
commissioned an English gentleman then at K6nigsberg,
and who was going to Stockholm, to make particular en-
quiries respecting Swedenborg's alleged '^ miraculous gift."
This friend stated in his first letter to Kant; that the most
A.D. 1767.] KANT AND SWEDENBORG. 159
respectable people in Stockholm attested the account of the
transaction alluded to. He himself, however, he confessed,
was still in suspense. His succeeding letters were of a
different purport. He had not only spoken with Sweden-
borg, but had visited him at his house, and was in aston-
ishment at his case. Swedenborg, he said, was a reason-
able, polite and open-hearted man. He told him unre-
servedly that God had accorded to him the gift of conversing
with departed souls at pleasure. He was reminded of
Kant's letter : he said that he was aware he had received
it, and would already have answered it, but that he should
proceed to London in the month of May this year (1768),
where he would publish a book in which the answer, as to
every point, might be met with. There is somewhat of
uncommon candour in ELant's deportment throughout this
enquiry, the more so as the transcendental system that he
ei^cogitated excludes reahty with triple bars from every
sphere, and so aggravates what the philosophers term the
" subjective" portion of man's nature, as to make all ob-
jects unattainable in their true selves. But Kant had genius
sufficient to let him out occasionally from the prison of his
intellectual reveries. The anecdote is due to Kant himself,
even more than to Swedenborg.
It is perhaps in this period of his life that we may place
an interview with him recorded by Atterbom, the poet, in
his Swedish Seers and Bards,* "A single anecdote," says
* Svenaka Siare och Skalder tecknade qf P, B. A, Atterbom,
Forsta Delen, Upsala, 1841. In this work, which from what we
hear, ought to be known to the English pablic, Atterbom considers
Swedenborg chiefly from an aesthetic point of view, as a thinker on
the beautiful. ** Swedenborg's visions or Memorable Relations,"
says he, *'not unfrequently vie in beauty with their biblical prototypes,
and many of them, if they had been found in the works of Dante,
or Milton, would long since have been trumpeted forth over Europe
with rapturous plaudits/' The parts of the work which we have seen
are on Swedenborg, Ehrensvard, and Thorild.
160 LIFE OF SWEDBNBORG.
Atterbom, '*m relation to his spiritual intercourse^ we
cannot refrain from introducing, especially as none of those
hitherto known so artlessly delineates his peculiar and un-
restrained mode of living, at the same time, both in the
natural and spiritual world. The occurrence took place
with a distinguished and learned Finlander (Porthan),*
who, during the whole of his life, believed rather too little
than too much. This learned man, when a young graduate
from the university, was on his travels, and came to Stock-
holm where Swedenborg was living. Far from being a
Swedenborgian, he on the contrary regarded the renowned
visionary as an arch-enthusiast ; still he thought it his duty
to visit this wonderful old man, not merely out of curiosity
to see him, but also from a cordial esteem for one who in
every other respect was a light of the North, and a pattern
of moral excellence. On his arrival at the house in which
Swedenborg resided, he was introduced into a parlor by a
good-humored old domestic, who went into an inner apart-
ment to announce the stranger, and immediately returned
with an apology from his master, as being at that moment
hindered by another visit, but which would probably not
be of long duration ; on which account the young graduate
was requested to be seated for a few minutes — ^and was left
in the parlor alone. As he happened to have taken his seat
near the door of the inner apartment, he could not avoid
hearing that a very lively conversation was carried on, and
this, during a passing up and down the room : in consequence
of which he alternately perceived the sound of the conver-
* ** Gabriel Henry Porthan became afterwards Professor in Abo,
and has left a great name in Swedish literature, as a celebrated anti-
quary and humanist.'* He died March 16, 1804, aged 65. Bishop
, Porthan's disciple, and Atterbom's friend, and still alive in
February, 1844, is the authority for the narration, as Professor Atter-
bom has himself informed us.
A.D. 1767-68.] yirgil'8 visit. 161
sation at a distance^ and then again immediately near him-
self; and plainly, so that every word might he heard. He
observed that the conversation was conducted in Latin, and
that it was respecting the antiquities of Rome : a discovery,
after which, being himself a great Latinist, and very con-
versant on the subject of those antiquities, he could not
possibly avoid listening with the most intense attention.
But he was somewhat puzzled when he heard throughout
only one voice speaking, between pauses of longer or shorter
duration ; after which the voice appeared to have obtained
an answer, and to have found in the answer a motive for
fresh questions. That the hearer of the persons conversing
was Swedenborg himself, he took for granted, and the old
man was observed to be highly pleased with his guest. But
who the latter was, he could not discover; but only that
the conversation was concerning the state of persons and
things in Borne during the time of the emperor Augustus :
and particulars on these points were elicited, which he with
unavoidable and increasing interest endeavored to lay hold
of, since they were altogether new to him. But as he be-
came more and more absorbed in the subject itself, and was
endeavoring to forget the marveUous in the treatment of it,
the door was opened; and Swedenborg, who was recogniz-
able from portraits and descriptions of him, came out into
the parlor with a countenance beaming with joy. He greeted
the stranger, who had risen from his seat, with a friendly
nod, but merely in passing by him: for his chief attention
was fixed upon the person who was invisible to the stranger,
and whom he conducted with bows through the apartment
and out at the opposite door : repeating at the same time,
and in the most beautiful and fluent Latin, various obliga-
tions, and begging an early repetition of the visit. Imme-
diately afterwards, on entering again, he went straight up
to his later guest, and addressed him with a cordial squeeze
of the hand : ' Well, heartily welcome, learned Sir ! excuse
162 LIFE OF SWEDENBORG.
me for making you wait ! I had, as you observed, a visitor.'
The traveller, amazed and embarrassed : 'Yes, I observed
it.' Swedenborg: 'And can you guess whom?' 'Impos-
sible.' • Only think, my dear Sir : Virgil I And do you
know : he is a fine and pleasant fellow. I have always had
a good opinion of the man, and he deserves it. He is as
modest as he is witty, and most agreeably entertaining.'
' I also have always imagined him to be so.' * Right ! and
he is always like himself. It may, perhaps, not be un-
known to you, that in my first youth I occupied myself
much with Roman literature, and even wrote a multitude
of Carmina, which I had printed at Skara V * I know it,
and all judges highly esteem them.' * I am glad of it ; it
matters little that the contents were respecting my first
love. Many years, many other studies, occupations and
thoughts, lie between that period and the present. But
the so-unexpected visit of Virgil awaked up a crowd of
youthful recollections ; and when I found him so pleasant,
so communicative, I resolved to avail myself of the occasion,
to ask him of things concerning which no one could better
give information. He has also promised me to come again
before long. . . . But let us now talk of something else !
It is so long since I have met with any one from Finland ;
and besides a young Academician ! Come in, and sit down
with me I With what can I serve you? But first give me
an account of everything you can, both old and new.' And
afterwards, — thus continues the witness and deponent of
this scene to one of his intimate friends, from whose lips
we received the account, — afterwards, during the whole
period of my intercourse with this singular old man, whom
I subsequently visited several times, I did not perceive the
least that was extraordinary, excepting only his amazing
learning in all the branches of human science and investi-
gation. He never afterwards touched upon anything super-
natural or visionary. So insane as he appeared to me at
A.D. 1767-68.] NEGLECTED HISTORICAL SOURCES. 163
first, I nevertheless separated from him with the greatest
gratitade, both for his highly learned conversation, and
his constant and exceeding kindness both in word and deed
— and above all, with the greatest admiration, although
mingled with r^et, that, on a certain point, a screw in the
venerable man was loose or altogether fallen away."
Here is a royal gate into history, for the futnre to open.
If we want the biography of Virgil, let Virgil tell it ; no
one else can satisfy either biographer or reader. Virgil and
his memory are alive ; for Grod is not the God of the dead,
but the Grod of the living. There are no dead in the vulgar
sense, and there is no oblivion. There is want of spiritual
sjrmpathy in us, which kills the living, and obliterates their
memory. The ancient men are secret, for we are estranged
from their love line. Antiquarianism cannot dig them up,
because they are not underground. But likeness of mind
is an exorcism that they cannot refuse, and which properly
applied, will refresh their oldest memories, and make them
confidential. The highest who has left the earth, has its
dear images with him, albeit quiescent for the most part,
but may be led down, when the Lord pleases, by the stairs
of the unforgettable past, and visit our abodes. It is only
to open his mind world-wards, and straight he can com-
mune with an earthly seer — ^if he can find one. The love
we bear to human story, the insatiable curiosity towards
early times, the very madness of antiquarianism, demand
this authentication, which, it is plain, would be simply
satisfying and nothing more. It is then extraordinary that
it is not common.
The exact month of Swedenborg's next foreign travel
is uncertain, but just before he undertook it, his friend
Robsahm met him in his carriage riding out of Stockholm,
and asked him how he could venture upon so long a journey,
being eighty years old? and whether they would ever meet
again ? Have no anxiety on that subject, said he, for if
164 LIFE OF SWEDENBOR6.
you lire we shall meet again here, as I have yet another
journey like this before me. We also have it recorded that
his repeated voyages to and fro had become a matter of
notoriety at Elsinore, where he frequently visited the
Swedish consul, M. Rahling ; and it was during the transit
we are referring to that he made the acquaintance of Greneral
Tuzen at the Consul's table. The General questioned him
upon the report of the Queen of Sweden's affair, and re-
ceived an account of it from his own lips. He also asked
him how a man might be certain whether he was on the
road to salvation, or not. Swedenborg told him that this
was easy ; that he need only examine himself by the ten
commandments ; as for instance, whether he loves and fears
Grod ; whether he is rejoiced at the welfare of others, and
does not envy them; whether he puts aside anger and
revenge for injuries, because vengeance belongs to God :
and so on. If he can answer this examination in the af-
firmative, he is on the road to heaven ; if his heart is the
other way, then he is on the road to hell. This led Tuxen
to think of himself, as well as others, and he asked Swe-
denborg whether he had seen King FrederickV . of Denmark,
deceased in 1766, adding that though some human frailty
attached to him, yet he had certain hopes that he was
happy. Swedenborg said, " Yes, I have seen him, and he
is well off, and not only he, but all the kings of the house
of Oldenburg, who are all associated together. This is not
the happy case with our Swedish kings." Swedenborg
then told him that he had seen no one so splendidly minis-
tered to in the world of spirits as the Empress Elizabeth of
Russia, who died in 1 762. As Tuxen expressed astonish-
ment at this, Swedenborg continued : "I can also tell you
the reason, which few would surmise. With all her faults
she had a good heart, and a certain consideration in her
negligence. This induced her to put off signing many
papers that were from time to time presented to her, and
A.D. 1767-68.] GENERAL TUXEN. 165
which at last so accumulated, that she conld not examine
them, but was obliged to sign as many as possible upon
the representation of her ministers : after which she would
retire to her closet, fall on her knees, and beg God's for-
giveness, if she, against her will, had signed anything that
was wrong." When this conversation was ended, Sweden-
borg went on board his vessel, leaving a firm friend and
future disciple in General Tuxen.
It is probable that Swedenborg went from Stockholm to
London in the middle of the year, according to what he
signified to Kant's friend. However on November 8, 1 768,
we again meet him at Amsterdam, whither he had gone to
print another important work. The BelighU of Wisdom
concerning Conjugal Love, and the Pleasures of Insanity
concerning Scortatory Love, This book he published with
his name, as written by Emanuel Swedenborg, a Swede.
In every new view of mankind, and in each fresh system
of doctrines which professes to apply itself to the wants of
an age, the subject of marriage can hardly fail to have an
important place ; in many systems indeed, it furnishes the
experimentum cruets, and at once decides their pretensions.
It now devolves upon us to say a few words upon this topic,
in its connexion with Swedenborg's doctrines.
The author affirms, upon a union of experimental with
rational evidence, that sex is a permanent fact in human
nature, — that men are men, and women, women, in the
highest heaven as here upon earth : that it is the soul which
is male or female, and that sex is thence derived into the
mortal body and the natural world ; therefore that the dif-
ference of sexes is brighter and more exquisite in proportion
as the person is high, and the sphere is pure. The dis-
tinction not only reaches to the individual, but it is atomi-
cally minute besides ; every thought, affection and sense of
a male is male, and of a female is feminine. The smallest
drop of intellect or will is inconvertible between the sexes ;
166 LIFE OF 8WEDENBORG.
if man's, it can neyer become woman's ; or vice versd. The
sexual distinction is founded upon the two radical attributes
of God, — ^upon his divine love, and his divine wisdom ;
whereof the former is feminine, and the latter masculine.
The union of these in Him is the divine marriage ; and
the creation proceeds distinctly from them, and images, or
aspires to, a marriage in every part. The lightning fiats
twine and kiss ere ever they separate. The world would be,
and the church is, an everlasting wedlock. Therefore there
are marriages in heaven, and heaven itself is a marriage.
The text that " in heaven they neither many, nor are given
in marriage," is to be understood in a spiritual sense. It
signifies that the marriage of the soul with its Lord, or
what is the same thing, the entrance of man into the
church, which is the bride of the Lamb, must be efiected
in this world, or it cannot have place afterwards. It also
signifies, that angels, whether men or women, already
have the marriage principle in them as a ground of their
angelship, or they could not acquire it after death : hence
they are virtually married, and do not marry, nor are given
in marriage. It is as though it had been said, that no one
goes to heaven, but those who already are in heaven ; or
have heaven in them, and are heaven. But this Scripture
by no means excludes the blessed from that conjugal union
which is their summary bliss, and which is the foregone
conclusion of their admission to eternal life. The text,
however, does exclude sensual and natural views of mar-
riage, and so is suitable in its form to the Jewish mind
and the corporeal nature, which otherwise would have con-
ceived only carnally of a celestial bond.
We must guard, however, against supposing that the
spiritual is not real and bodily ; for everything inward has
its last resort in substantive organization. The bodies of
angels are as out's in every part, but more expressive,
plastic, and perfect. Their conjugal union, which is true
A.D. 1768.] SEX AND MARRIAGE IN HEAVEN. 167
chastity and playful innocence, is bodily like onr own ; nay,
far more intimate : its delights, immeasurably more blessed
and perceptible that on earth, commence in the spirit, and
are of the spirit even in the body : its powers, springing
from a divine fountain, are marred by no languor, but spire
in an unconsuming flame of perennial virility. This world,
however, and not the other, is the theatre of prolification ;
the fixed soil of nature alone produces new beings; whence
angelic marriages do not engender natural but spiritual
births, ^hich are the various endowments of love and
wisdom; wherefore, by this offspring or t»-spring, the
partners breed in themselves human fulness, which consists
in desiring to grow wise on the man's part, and in loving
whatever belongs to wisdom on the wife's. Thus conjugal
love is a meaps of their eternal progression, by which
they become younger and younger, more and more deeply
the sons and daughters of the Almighty, and are bom again
from state to state as happier children in the cycle of
wedded satisfactions.
To conjugal love our author assigns the highest position
in the soul : in its descent it is the gate by which the
human race enters into existence : in its ascent and upper
faculty it is the door through which the Lord enters into
the mind. It is the appointed source of all creatures, from
which beneath springs generation, and regeneration comes
through it from above. The purity of the source deter-
mines the world's condition at any given period, influencing
posterities organically, and the mind and will in their finest
springs. Nay, upon this.depends the spiritual world itself;
for earthly marriage is the seminary of heaven, as adultery
is the seminary of hell. Children bom of parents imbued
with truly conjugal love, derive from those parents the
conjugal principle of goodness and truth, which gives them
an inclination and faculty, if sons, to perceive whatever
168 LIFE OF SWEDENBORG.
appertains to wisdom, and if daughters, to love the things
that wisdom teaches.
It is plain that of an affection so exalted there are few
patterns to he found on earth, and that even where it
dwells, it may not be manifest ; and for this reason our
author was obliged to describe it from experience in heaven,
where it reigns in open day as a fundamental love. Fact
alone supplies description, and the facts of conjugal union
were not given on this globe in that age ; it was then needful
to explore the heavens, in which that ancient love is stored.
For this purpose, as the ages are differenced by this very
affection, he prayed to the Lord to be allowed to visit them,
and travelled in spirit with an angel guide to the golden,
silver, copper, iron, and still later periods ; that is to say,
to the men and women who are still in those states. And
everywhere he learnt from the best and the eldest the tale
of their faithful loves ; or, as in the lower ages, observed
that the decadence of their state was in proportion to their
want of fealty to the primeval bond. He learnt that the
marriage of one man with one wife is the law of heavenly
union, corresponding to the unity of God, to the single-
heartedness of man, to the marriage of the good with the
true, and of the Lord with the church. Polygamy, how-
ever, and varying unions, were the sign and the cause of
a broken religion, and the avenues of sensuality towards
hell. He brought back to this earth the documents of the
other life on this point, the Reports of the great epochs,
and these are given in his memorable relations, a series of
narratives between the ethical chapters, which complete
by experience the field which is given through doctrine
in the latter.
Never was monogamy so rescued from the baser justifica-
tions of worldly prudence, and placed so merely on the
pedestal of rehgion and divine necessity, as in Swedenborg's
A.D. 1768 ] MARRIAGE FROM THE BEGINNING. 169
system : with him it is the ideal of union, and eyeiything
m the sexual commerce is tried and judged by its ten-
dency or approximation to indissoluble marriage. Well
may the state be guarded, which is to be eternal: well
may the force be subject to heavenly rules, whose effects
extend through all generations in the lines of time, and
upward through the hierarchies of that past, which is but
the depth and height of the present.
Such, at least, is the consequence of the creed, that
sexual distinctions are eternal, and monogamy their divine
end: it evidently confers the heart of spirituality upon
the marriage-tie, and tends to maintain it for both divine
and human reasons. Nor are the celestial reports devoid
of interest in the matter ; for were it not for them, the
sanctity of marriage would fail of present experience, and
come in time into the hands of the philosophers, who keep
no account of their receipts.
In the latter part of the work the author treats of the
misfortunes and abuses of the sexual relation ; of its pre-
sent state in the world ; of its substitutes in cases where
marriage cannot be contracted ; and of other kindred sub-
jects. He also depicts the nature of adultery from his
experience of hell. With regard to most of these topics,
we must refer the reader to the book itself, but we may
observe that it is said that fornication is hght *in propor-
tion as marriage is contemplated, and that "pellicacy,"
or the keeping to one mistress, is preferable to vague
amours; that it is allowable in certain circumstances to
certain temperaments ; always provided that the mind in-
tends marriage when events allow. With regard to divorce,
it is not allowable save only for adultery ; but as to separa-
tion a mensa et toro, there are many "legitimate, just
and conscientious causes" of it, all of which are also per-
missions of concubinage, practised under rules, and en-
tirely separated both as to time and place from the conjugal
170 LIFE OF 8WEDENBOR6.
relation; but such provisional intercourse must on no
account coexist with marriage connexions.
How far the latter permissions, recognized as rules of
conduct, are compatible with our social state and present
manners, we leave to others to determine ; as also whether
such practices, already common, would be shorn of their
defilement, and converted into ways to marriage, by the
application of conscientious rules. The question is engaging
attention enough in many countries. Swedenborg has only
discussed it on the spiritual side ; he has not shewn it to
be feasible in the State ; and as to further questions in-
volved, such as the rights of illegitimate offspring, the
degrees of legitimacy, &c., &c., he has left them out, and
indeed, as we apprehend, they must be treated from a
different ground, before the permissions above given can
safely come into the laws. Until then, an unhappy con-
science from lese Society must attend them, even thongh
they be dictated by the spiritual man.
Our course as a faithful biographer has enjoined upon
us this subject, never a pleasing one to the reader ; but
facts so broadly written in the title page of an important
work, cannot be omitted from an account of it ; and no
estimate of Swedenborg as a moralist would be even toler-
ably complete, if his views on such a point were not in-
cluded. Moreover the age demands the discussion of the
question.
We cannot quit the Canjuffol Love without noticing to
the reader the author's penetration upon a subject where
a studious old bachelor might be expected to have no expe-
rience. It is an instance of the sympathy of genius, which
can place itself in the position of its object, and look out-
ward from the hearts of alien things. Thus it was that
Swedenborg analysed the male and the female soul, and
their faculties of conjunctivity ; thus that he dived into the
recesses of wedded life, and laid down a science and a series
A.D. 1768.] THB MASRIA6E SCIENCES. 171
of its agreements and disagreements ; that he examined
its love, its friendship, and its fsTor, at the different periods
of life ; that he desoibed to the life, but in formal pro-
positions, the jealonsies of the state, ''its burning fire
against those that infest wedded love, and its horrid fear
for the loss of that lore;" and finally thns that he depicted
the love of children, the spiritoal offspring of conjugal
loTC, in its suooessiTe derivations ; and childless himself,
appreciated the circolation of innocence and peace, that
the hearts of the yonng establish in the home. Much,
however, that he has said belongs to his peculiar seership :
much of the psychology is of more than earthly fineness ;
the distinctions are those of spiritual light, and the delicacy
of the affections is that of spiritual heat; which is not sur-
prizing, for the wives of heaven had been communicative
to our author.
We shall here give a ''memorable relation" from the
work, which will at once serve as a specimen of these nar-
ratives, and illustrate and conclude the subject of which
we have been speaking.
" While I was in meditation," says Swedenborg, " con-
cerning the secrets of conjugal love stored up with wives,
there^ again appeared the golden shower described above;
and I recollect that it fell over a hall in the east where
there lived three conjugal loves, that is, three married
pairs, who loved each other tenderly. On seeing it, as if
invited by the sweetness of meditation on that love, I
hastened towards it, and as I approached, the shower from
golden became purple, afterwards scarlet, and when I came
near, it was sparkling like dew. I knocked at the door,
and when it was opened, I said to the attendant, ' Tell
* In this relation Swedenborg refers to others that bad gone before,
and which the reader may consult. We advise \am particularly to
peruse the beautiful spiritual narratives which are interspersed through
this work. They distance the ^oebt/ceiH pamu.
i2
172 LIFE OF 8WEDENBOAG.
the husbands, that the person who before came with an
angel, is come again, and begs the favor of being admitted
into their oompanj.' Presently the attendant returned
with a message of assent from the husbands, and I en-
tered. The three husbands with their wives were together
in an open gallery, and as I paid my respects to them
they returned the compliment. I then asked the wives,
Whether the white dove in the window afterwards appeared?
They said, 'Yes; and to-day also, and it likewise ex-
panded its wings ; from which we concluded that you were
near at hand, and were desirous of having one other
secret discovered to you concerning conjugal love.' I
inquired, 'Why do you say one secret, when I am
oome hither to learn several V They replied, * They are
secrets, and some of them transcend your wisdom to such
a degree, that the understanding of your thought cannot
comprehend them. You glory over us on account of your
wisdom ; but we do not glory over you on account of ours ;
and yet ours is eminently distinguished above yours, be-
cause it enters your inclinations and affections, and sees,
perceives, and is sensible of them. You know nothing at
all of the inclinations and affections of your own love ; and
yet these are the principles from and according to which,
your understanding thinks, consequently from and according
to which, you are wise; and yet wives are so well ac-
quainted with those principles in their husbands, that they
see them in their faces, and hear them from the tone of
their voices in discourse, yea, they feel them on their
breasts, their arms, and their cheeks : but we, from the
zeal of our love for your happiness, and at the same time
for our own, pretend not to know them, and yet we govern
them so prudently, that wherever the fancy, good pleasure
and will of our husbands leads, we follow by permitting
and suffering ; only bending the direction thereof when it
is possible, but in no case forcing it.' I asked, ' Whence
A.D. 1768.] THE WIVES OF HEAVEN. 173
have joa this wisdom?' They replied, 'It is implanted
in as from creation, and consequently from birth. Oar
husbands compare it to instinct ; bat we say that it is of
the divine providence, in order that the men may be ren-
dered happy by their wives. We have heard from oar
hasbands, that the Lord wills that the male man shoold
act from a free principle according to reason; and that
on this account the Lord himself governs from within
his free principle, so far as respects the incUnations and
affections, and governs it from without by means of his
wife; and that thus he forms a man with his wife into
an angel of heaven ; and moreover love changes its essence,
and does not become conjugal love, if it be compelled.
But we will be more explicit on this subject ; we are moved
thereto, that is, to prudence in governing the inclinations
and affections of our husbands, so that they may seem to
themselves to act from a free principle according to their
reason, from this motive, because we are delighted with
the love of them; and we love nothing more than that
they should be delighted with our delights, which, in case
of their being lightly esteemed by our hasbands, become
insipid also to us.' Having spoken these words, one of
the wives entered her bed-chamber, and on her return said,
' My dove still flutters its wings, which is a sign that we
may commnnicate further secrets:' and they said, 'We
have observed various changes of the inclinations and
affections of the men ; as that they grow cold towards
their wives, while the hasbands entertain vain thoughts
against the Lord and the church; that they grow cold
while they are conceited of their own inteUigence; that
they grow cold while they look at the wives of others from
a principle of concupiscence ; that they grow cold while
their love is adverted to by their wives ; not to mention
other occasions ; and that the degrees of their coldness are
various : this we discover from a drawing back of the jBense
174 LIFE OF ffWEDENBORG.
from their eyes, ears, and bodies, on the presence of our
senses. From these few observations you may see, that
we know better than the men, whether it be well or ill
with them ; if they are cold towards their wives, it is ill
with them, bnt if they are warm towards their wives, it
is well with them; wherefore the wives are continually
devising means whereby the men may become warm and
not cold towards them ; and these means they devise with
a sagacity inscrutable to the men/ As they said this, the
dove was heard to make a sort of moaning; and imme-
diately the wives said, 'Thi» is a token to us, that we
have a wish to communicate greater secrets, but that it is
not allowable : probably you will reveal to the men what
yon have heard/ I replied, * I intend to do so : what harm
can come of it?' Hereupon the wives discoursed among
themselves on the subject, and then said, ' Reveal it if you
please. We are well aware of the power of persuasion
which wives possess. They will say to their husbands,
The man is not in earnest ; he tells idle tales ; he is bnt
joking from appearances, and from strange fancies usual
with men. Do not believe him, but believe us : we know
that ye are loves, and that we are obediences. Therefore
reveal it if you please ; but still the husbands will place
no dependence on what comes from your lips, but on what
comes from the lips of their wives which they kiss.' "
Swedenborg remained in Amsterdam during the winter
of 1768-69, and early in the spring of the latter year pub-
lished his Brie/ Exposition of the Doctrine of the New
Church, '< in which work," as he says, ''are fully shewn
the errors of the existing doctrines of justification by faith
alone, and of the imputation of the righteousness or merits
of Jesus Christ," which doctrines, he expected, might
probably be extirpated by this book. He circulated it
freely throughout Holland and Grermany ; but, on second
thoughts, sent only one copy to Sweden, to Dr. Beyer, re-
A.D. 1768-69.] KKEBOm's ATTACK. 175
questing him to keep it to himself. For '* true diyinity in
Sweden was in a wintry state ; and in general^ towards the
North Pole there is a greater length of spiritual night than
in the southern parts ; and those who stand in that dark-
ness may he supposed to kick and stumble more than
others against everything in the New Church which is the
produce of an unprejudiced reason and understanding;
yet we are to admit some exceptions to this observation in
the ecclesiastical order.'^
Swedenboi^'s anticipations with regard to his native
country were not falsified by the event, for already on the
22nd of March, 1769, Dr. Ekebom, dean of the theological
faculty of Grottenburg, had delivered to the Consistory there
a deposition of objections against Swedenborg's theological
writings, laden with untruth, and full of personal reproaches.
The dean branded his doctrine '* as in the highest degree
heretical, and on pointa the most tender to every Christian,
Socinian;'' yet stated further, that he did ^'not know As-
sessor Swedenborg's religious system, and should take no
pains to come at the knowledge of it." As for Swedenborg's
chief works, he ** did not possess them, and had neither
read nor seen them." *' Is not this," says Swedenborg in
reply, " to be blind in the forehead, and to have eyes be-
hind, and even those covered with a film ? To see and
decide upon writings in such a manner, can any secular or
ecclesiastical judge regard otherwise than as criminal?"
For the rest our author's reply consisted in a citation of
some of the leading doctrines in his works, those particu-
larly on the divine trinity, the holisess of Scripture, the
unity of charity and faith, and the direction of faith to-
wards one person, namely, our Saviour Jesus Christ ; and
he denied that his doctrine was heretical according to judg-
m&kt% pronounced by the chief ecclesiastical bodies in
Sweden. The tenor of Scripture, the Apostolic Creed,
and whatever was not self-contradictory in the orthodoxy
176 LIFE OF SWEDEN BO R6.
of the churches, he claimed to have upon his own side.
He requested of Dr. Beyer that his reply might be com-
municated to the bishop and the Consistory, and intended
afterwards to publish both sides, and possibly to found an
action at law upon the proceedings, unless the dean should
retract his scandal.
At the end of May or the beginning of June, Swedenborg
left Amsterdam en route for Paris, " with a design," as he
said, '' which beforehand must not be made public." It
appears from this that he anticipated some difficulty with
regard to the object of his mission. This was no other
than the publication of another little work, viz., the Inter-
course between the Soul and the Body, which he designed
to give to the world in the French capital. He had spoken
well in his theological works of " the noble French nation,"
had taken care to communicate his works to* public bodies
and select individuals in France, where also they had been
in considerable request, and now he desired to issue some-
thing from the French press. It is probable that had his
present plan succeeded, he intended also to publish in Paris
that great summary of his doctrines which he was then
about to write, and which was his last performance.
Arrived in Paris he submitted his tract to M . Chevreuil,
Censor Royal and Doctor of the Sorbonne, who aftier having
read it, informed him that a tacit permission to publish
would be granted him, on condition, " as was customary
in such cases," that the title should say, ''printed at
London," or ''at Amsterdam." Swedenborg would not
consent to this, and the work therefore was not printed at
Paris. Hereupon a calumnious letter was circulated in
Gottenburg, which alleged that he had been ordered to
quit Paris, which he denied as " a direct falsehood," and
appealed for the truth of the case to M . Creutz, the Swedish
ambassador to France.
Rumor has been busy with him upon this journey. The
A.D. 1769.] PARIS AND LONDON. 177
French Biographie Univeraelle connects him with an artist
Darned Elie, who it is alleged supplied him with money,
and furthered his presumed designs. Indeed he has heen
accused of a league with the iUuminSg, and with a certain
politico-theological freemasonry, centuries old hut always
invisible, which was to overturn society, and foster revolu-
tions all over the world. We can only say, that our re-
searches have not elicited these particulars, and that every
authentic document shews that Swedenborg stood always
upon his own basis, accepted money from no one, and was
just what he appeared — a theological missionary, and no-
thing more. Still as there is generally a grain of truth in
even the most preposterous hes, we shall be glad to look
out in this direction for biographical materials. Whatever
else they be, they shall at least be welcome.
In the autumn of this year (1769), Swedenborg had left
Paris, and was in London, where he published his little
brochure on The Intercourse between the Soul and the Body,
It was daring this sojourn of two or three months that the
most intimate of his English friends. Dr. Hartley, Rector
of Winwick, in Northamptonshire, drew from him a short
account of himself, as a means of refuting any calumnies
that might be promulgated after his departure. Dr. Hartley
had thought that Swedenborg was hardly safe in his own
country, and that possibly he was pressed for money. In
the course of this mild and modest document, Swedenborg
set him right on these topics. "I live," says he, "on
terms of familiarity and friendship with all the bishops of
my country, who are ten in number ; as also with the six-
teen senators, and the rest of the nobility ; for they know
that I am in fellowship with angels. The king and queen
also, and the three princes their sons, shew me much favor :
I was once invited by the king and queen to dine at their
table — an honor which is in general granted only to the
nobility of the highest rank ; and likewise, since, with the
i3
178 JAWK OF 8WXDBNBOR6.
hereditaiy prince. Thej all Srish for my retam home :
90 &r am I firom being in any danger of persecation in mj
own conntrj, as yoa seem to apprehend, and so kindly
wish to proTide against ; and should anything of the kind
be&I me elsewhere, it eannot hnrt me. ... I am a Fellow,
by invitation, of the Royal Academy of Sciences of Stock-
holm, but I never soaght admission into any other literary
society, as I belong to an angelic society, wherein things
rdating to heaven and the sonl are the only subjects of
diaooorse and entertainment, wh ere as the things that occupy
the attention of onr literary sodeties are such as relate to
the world and the body. ... As to this world's wealth, I
have what is sufficient, and more I neither seek nor wish
for."
We presume that Swedenborg lodged with Shearsmith
in Gold Bath Fidds during this short sfljoum in London.
On his departure firom England, he had requested his
firiend. Dr. Messiter, to transmit certain of his works to
the Divinity Professors of the Universities of Edinburgh,
Glasgow, and Aberdeen, and the letters which passed upon
this occasion furnish a testimony to his personal character
firom one who knew him well. Dr. Hartley, Dr. Messiter
(M.D.), and Dr. Hamp^ who was preceptor to Greorge I.,
were his chief English firiends.
In September he quitted London, and returned to Stock-
holm, arriving in the latter capital at the beginnii^ of
October. On his arrival he was kindly received by all
dasses of people, and at once invited by their royal high-
nesses the hereditary prince and his sister, with both of
whom he conversed. He also dined with several of the
senators, and talked with the first members of the Diet,
and with the bishops there present, who all behaved very
kindly to him, excepting his nephew. Bishop Filenius.
A storm, however, had been brewing during his absence,
and he now had to meet it. Dr. Hartley's fears were jus-
A.D. 1769.] CATHOLIC AND PEOTE8TANT. 179
tified by the facts, though not by the ultimate event. But
befwe we turn to this new page of his life, we must give
some account of the works that he had just published
abroad.
The Brief Evpontion is the forerunner of the Trw
Christian ReUgton^ to be noticed presently. It is a criti-
cism on the doctrines of the CathoUc and Protestant
churches, from the point of view of the New Church.
The author premises a statement of the doctrinal views of
tbe three churches, for the sake of comparison between
them. The Catholic doctrinals are excerpted from the re-
cords of the Council of Trent; the Protestant, from the
Formula ConcorduB composed by persons attached to the
Augsburg Confession. These churches indeed dissent upon
various points, but are agreed as to the fundamentals, of a
trinity of persons, of original sin, of the imputation of
Christ's merits, and of justification by faith alone. Be-
speoting the latter tenet, however, the Catholics conjoin
the faith with charity or good works, while the leading
Reformers, in order to effect a full severance from the Romish
communion as to the very essentials of the church which
are faith and charity, separated between the two. Never-
theless the Reformers adjoin good works, and even conjoin
them, to their faith, but in man as a passive subject,
whereas the Roman Catholics conjoin them in man as an
active subject. The whole system of theology in Christen-
dom is founded upon an idea of three Gods, arising from
the doctrine of a trinity of persons, and falls when that
doctrine is rejected, after which saving faith is possible.
The faith of the present day has separated religion from
the church, since religion consists in the acknowledgment
of one God, and in the worship of Him from faith grounded
in charity. The doctrine of the present church is inter-
woven with paradoxes, to be embraced by faith ; hence its
tenets gain admission into the memory only, and into no
180 LIFE OF SVEDENBOR6.
part of the understanding above the memory, but merelj
into confirmations below it. They cannot be learnt, or
retained, without difficulty, nor be preached or taught
withdut using great care to conceal their nakedness, because
sound reason neither discerns nor perceives them. They
ascribe to God human properties in the worst sense of the
term. The heresies of all ages have sprung from the doc-
trine founded on the idea of three Gods. This has deso-
lated the church, and brought it to its consummation.
The Catholic laity, however, have for the most part ceased
to know anything of the essential doctrinals of their church,
these being lost for them in the numerous formalities of
that religion, and hence, if they recede in part from their
outward forms, and approach God the Saviour immediately,
taking the Sacrament in both kinds, they may be brought
into the New Church more easily than the Reformed com-
munities.
These are a few of the propositions of this little treatise,
which for its destructive logic, is unequalled among Swe-
denborg's works. If rational assault could have carried
the outworks of the existing creeds, this work would have
had the effect ; and Swedenborg would have been justified
in his hope, that the errors of the churches might be '' ex-
tirpated" by a book. But an error whose first condition
lies in the prostration of the understanding, is good, so
far, against rational attacks. Dialectics make no impression
on whoever believes that man is a spiritual fool, doomed
by his constitution to believe in nonsense and absurdity ;
that is to say, in what would be such if he dared to judge
it by his reason. This fortress, viz., the denial of the
mind itself by both churches, is therefore yet unstormed
by our author's artillery ; and it is evident that more real
and terrible means must gather to battle around it, before
it will capitulate. At the same time, the longer it holds
out, the more is the laity separated from the clergy ; the
A.O. 1769.] CHURCHES REASON-PROOF. I8l
more the sciences and positiye knowledge claim the earth
to its very walls ; the more the clerical garrison is starved
in the sight of the abniidance of natural truth ; and in the
end, the more likely it is that some convulsion, either
mental or worldly, will sweep away the strong offence,
and substitute a people's church upon its desert site.
Swedenborg describes experimentally the future lot of
those who maintain ''the faith of the dragon," which
is '' signified by the pit of the abyss, because," as he says,
" a description from ocular demonstration may be relied
on." We insert his graphic account.
" ' That pit, which is like the mouth of a fiimace, ap-
pears in the southern quarter ; and the abyss beneath it is
of great extent towards the east ; they have light even
there, but if hght from heaven be let in, there is immediate
darkness ; wherefore the pit is closed at the top. There
appear in the abyss huts constructed of brick, which are
divided into distinct cells, in each of which is a table,
whereon lie papers, with some books. There sits at his
own table, every one who in this world had confirmed justi-
fication and salvation by faith alone, making charity a
merely natural and moral act, and the works thereof only
works of civil life whereby men may reap advantage in the
world, but if done for the sake of salvation, they condemn
them, and some even rigorously, because human reason
and vrill are in them. All who are in this abyss, have been
scholars and learned men in the world ; and among them
are some metaphysicians and scholastic divines, who are
there esteemed above the rest. But their lot is as follows :
when first they come thither, they take their seats in the
first cells, but as they confirm faith by excluding the works
of charity, they leave the first seats, and enter into cells
nearer the east, and thus successively till they come to-
wards the end, where those are who confirm these tenets
from the Word ; and because they then cannot but falsify
182 LIF8 OF 8WEDENBORO.
the Word^ their huts vanish, and they find themselvefi in
a desert. There is also an abyss beneath that abyss, where
those are who in like manner haye confirmed justification
and salvation by faith alone, but who in their spirits have
denied the existence of a God, and in their hearts have
made a jest of the hdy things of the church ; there they
do nothing but quarrel, tear their garments, get upon the
tables, stamp with their feet, and assail each other with
reproaches ; and because it is not permitted them to hart
any one, they use threatening words and shake their fists
at each other.'
"That I might also be assured and convinced, that
they who have confirmed themselves in the present justi-
fying faith, are meant by the dragon, it was given me to
see many thousands of them assembled together, and they
then appeared at a distance like a dragon vrith a long tail,
which seemed beset vfith spikes like thorns, which signified
falsities."
The Intercourse between the Soul and the Body is a work
in which the author brings his spiritual sight to bear upon
the solution of that old problem. In this world, the soul
is unseen, excepting through the body ; and though con-
sciousness affirms its existence, yet philosophy gives it no
qualities that warrant us to say what it is. In short, phi-
losophy crushes the question, and insists that there is no
what in the case. The consequence is, that we too often
regard the soul as a floating and indeterminate entity of no
weight to counterbalance the world and the senses. This
gives rise to the doctrine of Physical In/lux, which means
in brief the omnipotence of outward objects and of sense,
in controlling and filling the inward faculties, and even
according to many in creating them. The contrary view is
that of spiritual irifiux, in which the soul, whatever it be,
is seated upon the throne of the human powers, takes from
the senses whatever it wills, and acts according to circum-
A.D. 1769.] CRBBD-M AKIMG IN THK PIT. 183
stances from its own wisdom. There is a third system,
that of Lieibnitz, named preMablMed harmony, wherein
neither soal nor body acts npon the other, bat each concurs
with the other, snd does what the other does ; muth as
two men might move their arms or legs to time under some
ordering common to both. The theory of spiritual influx
is that whidi Swedenborg adopts ; and which he fills with
his experience.
The problem of this link had dwelt with his understand-
ing from his earlier days, and he had given a keen refuta-
tion of Ijeibnitz when writing his anatomical works ; for
he saw that that great genius was not solving the question
by his hypothesis, but only rendering it insuperable, by
propounding as a solution a statement still more knotty ;
since his preSstablisfaed harmony required in point of fact
a second soul to move two bodies instead of one. For the
drill effecting the harmony of course proceeded from some
word of command ; in short, from a more inscrutable soul.
Preestablished harmony was therefore to Swedenborg but
another name for methodical darkness, which terminated
the thought that it professed to extend.
Now here we see the value of spiritual sight on a difficult
point. While the soul was unknown, its manner of com-
munication with the body was necessarily occult, but when
it was actually seen as the man himself, with all his looks,
members and garments about him, then the matter took a
practical form, and he, the soul, was united to the body,
because he wanted it to supply his sensations from, and do
his work in, the world. The error lay in thinking of the
soul as not a body, and not a man ; the power of the truth
in looking from humanity as the way of answering the
question. The soul, in this new view, is the complete
man ; the body is his fit natural garment. The latter he
puts on, by a divine necessity, to dothe the spiritual es-
sence from the rudeness of this world, and to enable him
184 LIFE OF SWEDENBOR6.
to work amid its inclemencies, and to gather its fruits of
wisdom, for a convenient season. In this case there are
all the common motives for the union of the soul-man with
the hodj-man, that there are for our union with our clothes^
with our houses, and with every circumstance that we draw
around us to extend our lives and build up our state. This
once seen, analogy points out a thousand links between
the spiritual and the natural man, every one of which is
practical, and of daily force.
We may illustrate this by man and his ostensible con-
nexions with this world. Now man we see, and the manner
in which he lays hold upon his objects, which is chiefly
typified by his actual handling of certain things. But
suppose for a moment that we were some other being, and
that man was invisible to us, and that still the objects were
moved from place to place with an apparent design. In
this case we should have the type of what the motions and
actions of the body are to an abstract philosopher. It
would be a kind of ghostly and fearful galvanism, and the
existence of something to be called man, though what
could never be known, would be the last induction of philo-
sophy, from the strange events which were taking place
around. Place the seer there, however, — ^the person who
can see the powerful and actual man who is creating them,
and sight itself, without a strained faculty, wiU account
for the whole connexion of events. We see them produced,
and we see the agent. Such is the native and substantial
function of eyes, whether those of the spirit or the body,
exerted in their proper sphere. The man who can see the
soul, has done with its philosophy.
The spiritual world is united to the natural by answerable
links to the above. So long as the spiritual is kept by the
philosophers, and consists of intuition and mathematical
point, we may well wonder if it is united with nature ; for
what love can consist between the starry firmament on the
A.D. 1769.] MAN AND HIS BODY HOUSE. 185
one hand and blank being on the other ? there is freezing
indifference on either side, and of course no union. The
addition of an abstract idea to the world, is the world un-
altered, though a little blurred ; the sinking of the world
in the idea, is on the other hand ideahsm or destruction of
thought. There is every reason for ** civil war between the
soul and the body," and discord between the two worlds,
under circumstances in which one party to the agreement
is essentially unknown. But, thanks be to God, spiritual
siffht has again saved us here.
As the soul is the essential human body, so is the spi-
ritual world the essential outward world. It is a living
world, because it is a continuation of life ; it consists in
its extense of the inferior members of a vast humanity
which is alive. This makes it living. But there is all in
it that exists in nature, and in the same forms ; only all
moves instead of stands. The spiritual sun, which is pure
love, is at one with the natural sun, which is pure fire,
because fire is dead love, and does love's same work in the
dead world. There must be passive as well as active, or
action would be dissipated. There must be a world of
passives as well as a world of actives, or spirit would be
uncontained. That which is a law in one sphere, is itself
a sphere in some purer plan.
This existence of chains of mutual creations, each cor-
responding with each, because each in its own place m
each, is the condition by which the Word pervades the
world which it first created. It is no impulse that carries
the divine unity through the worlds, but the still small
voice of God above and between all things. Each superior
thing is a revelation and a man to the inferior ; the lower
hearkens to the higher, and assumes the image and like-
ness of its state. Reception and obedience are the passive
gifts of God to all the kingdoms, and the informing Word
directs their changes from age to age. Speech or command,
186 LIFB OF 8WSDENBOR6.
as we said before (p. 45), is an archetype of communica-
tion ; it is audible correspondence ; and worlds are but an
assembly swayed hither and thither by its ancient songs
and prophet voices. #
The intercourse of soul with body, and of spirit with
nature, lies then in the similarity of each with each : it
depends upon a scale of divine wants, by which spirit must
come down into nature, and soul into body, for the purpose
of carrying life throughout the possible forms of the crea-
tion. It is the easiest of things as well as doctrines ; be-
cause for its existence in those unopposing depths where
union Uves, only harmony is wanted, and for its explanur
tion, the demonstration of the harmony.
While speaking of influx, we may mention the doctrine
of spheres, which are those effluences or radiations that
created subjects put forth upon other things about them.
Nothing in the worlds is naked, or shorn to its outline, but
it has a peculiar space around it, an estate which it culti-
vates, and in which it oscillates and exists. This space is
filled with its emanations, which are always in the image
and likeness of the being that inhabits and sheds them.
The planet has its sphere in the air, the clouds, the aromas
of the vegetable world, the breaths and transpirations of
the animal, and a thousand subtle influences from the
mineral. If our senses were grosser than they are, we
should miss out all these, and the earth would be sphere-
less. We do omit them all from the lesser cases, and hence
man, the most ubiquitous of presences, is shut up, as we
suppose, within the cordon of his skin. The truth, how-
ever, is otherwise ; for creation is throughout dynamical.
An appropriate Word goes forth incessantly from all things
to all things. Each creature has its sphere, because each
reflects the Creator, whose immediate sphere is the spiritual
sun, and his ultimate sphere the universe itself in its roundest
wisdom. Especially is man ensphered, and uses his rays
A.D. 1769.] THE ROUNDNESS OF ALL THINGS. 187
for influence and communicationy printing off editions of
himself upon the volume of the world. This is palpable
to every sense in the spiritual kingdoms. Swedenborg,
9s a scientific man, had already seen the law of spheres
afar off in the doctrine of modifications (p. 45 above).
But when he visited the inner world, the matter came under
conditions suited to experimental science. He now touched
the reality of spheres. The scents, colors and forces en-
vironing humanity struck his opened senses, and he was
amazed at their tidal power. As every spirit belongs to
some province of the Grand Man, his presence excites
correspondently that part of the human body to which he
answers. When a liver spirit approached to Swedenborg,
he felt the influx, sometimes before the spirit came in view,
in his own hepatic region, and he knew the quality of the
spirit from his operant sphere. 'When one of the eye men
or of the heart men came near him, his own eyes or heart,
sympathetically affected, told him at once whither the new
comer belonged. When evil spirits sought him, the mala-
dies or pains to which they answered were excited for the
time in his system ; he knew therefore that spiritually these
messengers were even such diseases. Hypocrites gave him
a pain in the teeth, because hypocrisy is spiritual toothache.
Moreover each spirit appeared in the plane of the part
whereto he corresponded ; for the cosmogony of the spi-
ritual world is human, and hence the human body is the
pivot round which it plays. Nay, the body has its human
form from the circumpressure of the human spiritual world,
which, so to speak, deposits and maintains it, much as each
cell of the material body is laid and preserved by the plan
and pressure of the whole.
We have mentioned already that in this year (1769)
Swedenborg had found, on his return to Sweden, that his
peaceful life was to be interrupted by misrepresentation
and persecution. It is surprizing that he had proceeded
188 LIFE OF SWEDENBORG.
SO long in promulgating doctrines condemnatory of the
Lutheran creed, without drawing down upon himself the
vengeance of the clergy. His works, however, were written
in Latin, and but little known in Sweden, which made it,
for a time, not worth while to notice them. But when
eminent persons, like Drs. Beyer and Rosen, as well as
others enjoying still higher dignity in the church, became
avowed disciples and propagators of their sentiments, the
matter became serious ; and the clergy, ever sensitive of
innovation, determined to crush the new doctrine in the
bud. Dean Ekebom at Gottenburg was the originator of
the movement. The clerical deputies from that town were
instructed to complain of Swedenborg and Dr. Beyer in the
Diet. The tactics of his adversaries were sufficiently can-
ning ; he was to be put upon his trial, and examined ; and as,
when questioned, there was no doubt that he would assert
openly his divine commission and spiritual privileges, it
would then be easy to declare him insane, and consign him
to a madhouse. One of the senators, (it is said Comit
Hopken,) disclosed to him by letter this plot, and advised
him to quit the country. On receiving the information,
he was greatly affected, and retiring to his garden, fell
upon his knees, and prayed that the Lord would direct
him what to do. A response was immediately received
from an angel, that " he might rest securely upon his arm tn
the night, whereby is meant that night in which the world
is sunk in matters pertaining to the church." Assured by
this comforting message, Swedenborg, who was not allowed
to be present at the debates on his cause, and knew no-
thing of the details of what happened, enjoyed the calm in
his chamber, and let the storm rage without as much as it
pleased. Clamor, indeed, he knew that there was among
a great part of the clerical body ; but " clamor," as he
wrote to Dr. Beyer, '' does no harm, being like the ferment
in new wine, which precedes its purification; for unless
A.D. 1769.] BISHOP FILENIU8. 189
what is wrong be winnowed, and rejected, the right cannot
be discerned or received." For this reason (Dec. 29, 1769)
he " did not stir one step to defend his cause, knowing
that the Lord Himself, our Saviour, defends his church."
It was finally concluded at the Diet and in the Council,
not to touch his person ; a resolution owing in great part
to the rank and character of the accused, and to his rela-
tionship to many noble families, both in and out of the
church.
Bat we must return to the beginning of this afiPair, to
give the details. The party in Gottenburg, headed by
Dean Ekebom, found a ready instrument at Stockholm in
Bishop Filenius, then president of the House of Clergy,
for carrying their complaint directly before the Diet. The
first obnoxious measure taken was the stoppage of a number
of copies of Swedenborg*s work on Conjugal Love at Nork-
joping, whither he had sent them from England, in an-
ticipation of his own arrival, intending, when he came to
Sweden, to make presents of them, as was his wont. They
were however detained for examination, according to a law
prohibiting the introduction of books reputed contrary to
the Lutheran faith. Swedenborg naturally turned to his
nephew. Bishop Filenins, requiring an explanation of the
a£Pair, and requested the Bishop's friendly offices to have
the box cleared. Filenius embraced and kissed him, and
cordially promised his assistance ; notwithstanding which
he did everything in his power to ensure the confiscation
of the books. When this became apparent, Swedenborg
expostulated with him, and he now insisted on the work
being revised, before it was given up. It was urged by
the author, that as bis treatise was " not theological, but
chiefly moral," its revisal by clerical order was unnecessary,
and would be absurd ; and that the exercise of such a cen-
sorship would pave the way for a dark age in Sweden.
Filenius was inflexible, and his intentions manifest. Swe-
190 LIFE OF 8WEDEKBOR6.
denborg, deeply aggrieved bj the dnplicitj of the Bishop
his relation, likened him to Judas Iscariot, and said
pointedly, in allusion to the foregoing circumstances, that
" he who spoke lies, lied also in his life." In the mean-
time he took good care to distribute the work to those he
intended to receive it, bishops, senators, and members of
the royal family, from a number of copies that he had
himself brought home.
He was now determined to clear the matter up, and
made enquiries among others of the bishops, as to how
the case stood with his writings. They all told him that
they supposed the books had merely been taken care of
until his return ; that they knew nothing of any other de-
tention; that if such there were, Filenins had acted on
his own authority. He had indeed made a representation
on the subject in the Diet, but the clerical house had not
received his motion, had not even registered it among their
proceedings, and above all, had sanctioned no confiscation.
The proceedings in the Diet, as he afterwards learnt,
had been somewhat as follows. The Bishop Filenius, who
attacked Swedenborg *' in the first instance from a secret
dislike, but afterwards out of inveteracy," had gained over
some members of the clerical order to his own views. He
procured the appointment of a committee of the House
of Clergy on the Swedenborgian cause. Its deliberations
were kept secret. But though it consisted of bishops and
professors, this committee, after hearing evidence, ignored
the charges of Filenius, and terminated with a report in
Swedenborg' s favor ; in the course of which they took
occasion to speak of him ** very handsomely and reason-
ably." Filenius, however, gained one point ; viz., that a
memorial should be presented to the King in Council, re-
questing the attention of the Chancellor of Justice to the
troubles at Grottenburg. This was intended to procure a
censure upon Drs. Beyer and Bosen, and indirectly upon
A.D. 1769-70.] PERSECUTION AND DEFENCE. 191
Swedenborg also. In consequeDce, a letter was addressed
bj the Chancellor to the Consistory, to desire its opinion
upon the affair ; which occasioned the subject to be again
agitated for two days m the Council, where the king pre-
sided.
When matters came to this pass, Swedenborg at once.
May 10, 1770, addressed his majesty in a bold and cha-
racteristic memorial. He complained that he had met
with usage the like of which had been ofiPered to none since
the establishment of Christianity in Sweden, and much
less since there had existed Uberty of conscience. He
recapitulated his grievances. He said that he had been
attacked, calumniated and menaced, without the oppor-
tunity of defending himself; though truth itself had an-
swered for him. He reminded his majesty of an interview
that had passed between them. " I have already informed
your majesty," says he, " and beseech you to recall it to
mind, that the Lord our Saviour manifested himself to me
in a sensible personal appearance ; that he has commanded
me to write what has been already done, and what I have
still to do ; that he was afterwards graciously pleased to
endow me with the privilege of conversing with angels and
spirits, and of being in fellowship with them. I have already
declared this more than once to your majesty in the pre-
sence of all the royal family, when they were graciously
pleased to invite me to their table with five senators, and
several other persons ; this was the only subject discoursed
of during the repast. Of this I also spoke afterwards to
several other senators ; and more openly to their excellen-
cies Count de Tessin, Count Bonde, and Count HopkeUj
who are still alive, and were satisfied with the truth of it.
I have declared the same in England, HoUand« Germany,
Denmark, and at Paris, to kings, princes, and other par-
ticular persons, as well as to those in this kingdom. If the
common report is to be believed, the chancellor has declared.
192 LIFE OF 8WEDENBORG.
that what I have heen reciting are untruths, although the
Terj truth. To say that they cannot believe and give
credit to such things, therein will I excuse them, for it is
not in my power to place others in the same state in which
Grod has placed me, so as to be able to convince them, by
their own eyes and ears, of the truth of those deeds and
things I publicly have made known. I have no ability to
capacitate them to converse with angels and spirits, neither
to work miracles to dispose or force their understandings
to comprehend what I say. When my writings are read
with attention and cool reflection (in which many things
are to be met with heretofore unknown), it is easy enough
to conclude, that I could not come to such knowledge but
by a real vision, and by conversing with those who are in
the spiritual world. . . . This knowledge is given to me
from our Saviour, not for any private merit of mine,
but for the great concern of all Christians' salvation and
happiness ; and as such, how can any one venture to assert
that it is false? That these things may appear such as
many have had no conception of, and of consequence, that
they cannot easily credit, has nothing remarkable in it, for
scarcely anything is known respecting them."
He concluded by throwing himself upon the king's pro-
tection, and by requesting the monarch to command for him-
self the opinion of the reverend clergy on his case ; also
the production of the various documents that had passed
at Gottenburg and elsewhere ; in order that he, and those
maligned along with him, might be heard in their defence,
this being their right and privilege. The only advice, he
protested, that he had given to Drs. Beyer and Rosen,
was to address themselves to our Lord and Saviour, Jesus
Christ, as a means to heavenly good and blessedness,
for he only has all power in heaven and on earth, (Matt,
xxviii., 18.)
The latter point was in truth the core of the controversy
A.D. 1770.] LETTER TO THE KING. 193
that was raging about him, and was one which his writings
are calculated to provoke wherever they are disseminated.
Is prayer to be addressed to the Father, or to the Re-
deemer? to the invisible Being, or to God with us? to the
revealed Divine Face and Body, or to the unrevealed Divine
Soul? Have worship and prayer a definite object or not?
Swedenborg ably cited on his own side the text of scrip-
ture, the Augsburg Confession, the Formula Concordise,
and the Liturgies of his own Communion; and shewed
that wherever the church had departed from vagueness and
mystery, its practices were accordant with his views. To
the Son of God, born in time, every son of time must
address himself, in order to find salvation. Were this
doctrine taken away, he averred that he would rather live
in Tartary than in Christendom. Did the persecution
against hioa succeed, it might amount to a prohibition from
the clergy against their flocks addressing prayer to the
personal Saviour: a dangerous issue which probably his
opponents foresaw, and were not prepared to accept. It
does not appear that throughout the dispute, his visions
were brought upon the carpet, otherwise than as fiirnishing
the general charge of unsoundness of mind, which, as we
have seen, certain members of the House of Clergy medi-
tated, but did not venture to bring forward.
King Adolphus Frederick had in the meantime already
commanded the members of the Consistory of Gottenburg
to send in an unequivocal representation of the light in
which the assessor's principles were regarded by the Con-
sistory. On the 2nd of January, 1770, Dr. Beyer, as
one of the members, volunteered a declaration on the sub-
ject, in which he gave a manly testimony in favor of Swe-
denborg and his doctrines, citing his own experience about
them, and his views of their moral and spiritual tendency.
" Convinced by experience," says he, " I must in the first
place observe, that no man is competent to give a just and
194 LIFE OF SWEDENBOR6.
suitable judgment of those writings, who has not read
them, or who has read them only superficially, or with a
determination in his heart to reject them, after having
perused, without examination, some detached parts only :
neither is he competent who rejects them as soon as he
finds anything that militates against those doctrines which
he has long cherished and acknowledged as true, and of
which perhaps he is but too blindly enamored : nor is he
competent, who is an ardent, yet undiscriminating bibUcal
scholar, that, in explaining the meaning of the Scriptures,
confines his ideas to the literal expression or signification
only : and, lastly, neither is he competent, who has alto-
gether devoted himself to sensual indulgences, and the
love of the world." He concluded his memorial as follows :
" In obedience, therefore, to your majesty's most gracious
command, that I should deliver a full and positive ' decla-
ration' respecting the writings of Swedenborg, I do ac-
knowledge it to be my duty to declare, in all humble con-
fidence, that as far as I have proceeded in the study of
them, and agreeably to the gift granted to me for investi-
gation and judgment, I have found in them nothing hat
what closely coincides with the words of the Lord Himself,
and that they shine with a light truly divine."
The Consistory, as a body, came to no report upon
Swedenborg' s writings; and a short time before he left
Sweden on his last voyage, being in the king's company,
the latter said to him : " The Consistory has been silent
on my letters and your works," and putting his hand on
Swedenborg' s shoulder, he added: "We may conclude
that they have found nothing reprehensible in them, and
that you have written in conformity to the truth."
Throughout this affair, his adversaries attempted in vain
to ruffle his calmness, by personal invective. He answered
them with honest vigor, but always from the facts of the
case. Against " the indecent barkings of the Dean," he
A.D. 1770.] FAVORABLE ISSUE. 195
told Dr. Beyer, in a private letter, " they must not throw
stones to drive them away." And he wrote to Mr. Wenn-
gren, a magistrate of Gottenhurg, that as for certain
" merciless slanderers" in the clerical party, their expres-
sions *^had fallen on the ground like fire-halls from the
clouds, and had there gone out." In the meantime Swe-
denborg persevered in his own course, with an efficacious
industry which neither this turmoil, nor his advanced
years, abated for a moment.
Here our narrative of the affair ceases. Swedenborg,
before his last departure from Sweden, addressed a letter
to the Universities of Upsal, Lund and Abo, asserting that
each of the estates of the kingdom ought to have its con-
sistory, and ought not to acknowledge the exclusive autho-
rity of that at Gottenburg. He declared (in another place)
that religious matters belong to others also besides the
priestly order. It appears that, notwithstanding the ter-
mination of the controversy in his favor, his adversaries
had succeeded in enforcing a strict prohibition against the
importation of his writings into Sweden, as he found out
the next year (1771). In consequence of this it was his
intention to send in a formal complaint to the States-General
against the Counsellor of State, the presumed instrument
of the prohibition ; but whether he fulfilled this purpose,
we do not know.*
At this period of his life Swedenborg made a last offering
to his old associates of the Boyal Academy of Sciences of
Stockholm. This was couched in a letter, in which, after
explaining some of the correspondences of the Scripture,
he ended as follows : *' Inasmuch as the science of corre-
spondences was the science of sciences and the wisdom of
the ancients, it is important that some member of your
* The reader of Swedish will find additional particulars respecting
this affair in a History of the New Church in Sweden published at
Lund in 1847. (Nya Kirian, fonia htiftetj
k2
196 LIFE OF 8WEDENBOR6.
Academy should direct his attention to that science. He
may begin, if he pleases, with the correspondences disco-
vered in the Apocalypae Revealed, and proved from the
Word. If it be desired, I am willing to unfold and publish
the Egyptian hieroglyphics, which are nothing else than
correspondences ; a task that no other person can accom-
plish." How fixedly Swedenborg must have dwelt in the
inward, to imagine that the Royal Academy would under-
take such an enquiry, or that a purely spiritual explanation
of the hieroglyphics would satisfy the men of that age !
So far as hieroglyphical interpretation has ^ne, the sense
elicited is anything but spiritual; and the less spiritual, the
more acceptable to the scientific man. Nevertheless the
existing interpretations do not exclude a deeper significance
lying at the roots of the symbols; an interpretation of them
not as parts of language, but as cyphers of nature. But
the time has not yet arrived for such an enquiry. One
cannot help recalling what Swedenborg said to Hartley,
that he sought admission into no literary society, because
he belonged to an angeUc society, wherein things relating
to heaven and the soul were the only subjects of entertain-
ment. The Royal Academy of Stockholm was not an
angelic society. Whether this communication was pre-
sented to the Academy, and if so, how it was received,
we are not aware: Swedenborg also sent it to Dr. Hartley,
with a request that his circle of friends would investigate
the subject. It has since been published as an appendix
to the White Horse.
From the beginning of October, 1769, until August,
1 770, he resided at his house in the environs of Stockholm.
On the 23rd of July, in the latter year, on the eve of de-
parting for Amsterdam, he took his leave by letter of Dr.
Beyer, "hoping that our Saviour would support him in
good health, keep him from further violence, and bless his
thoughts." On the day that he quitted Stockholm, he
A.D. 1770.] HE PASSES FROM SWEDEN. 197
called upon M. Robsahm in the Bank of Sweden, of which
that gentleman was a director, and lodged in his hands a
protest against any judicial examination of his writings
during his absence. M. Robsahm asked him, as before
the other joumej, whether thej would ever meet again ?
He answered in a gentle and affectionate manner, "Whether
I shall return, I do not know, but of this jou may be
certain, for the Lord has informed me of it, that I shall
not die until the book that I have just finished is printed.
Should we not see each other again in this world, we shall
meet in the presence of the Lord if we have kept his com-
mandments." "He then," says Robsahm, "took leave
of me in as lively and cheerful a way as if he had been a
man of middle age." And so he passed from his father-
land.
On the voyage to Amsterdam, the ship that carried him
was detained for several days by contrary winds off Elsinore,
and General Tuxen, hearing that Swedenborg was in the
offing, determined to improve their acquaintance, and taking
a boat, went off to see him. He was introduced by the
Captain, who opened the cabin door, and shuttiog it after
him, left him alone with Swedenborg. The Assessor was
seated in an undress, his elbows on the table, and his hands
supporting his face, which was turned towards the door ;
his eyes open, and much elevated. The Greneral at once
addressed him. At this he recovered himself, (for he had
been in a trance or ecstacy, as his posture shewed,) rose
with some confusion, advanced a few steps from the table
in visible uncertainty, and bid him welcome, asking from
whence he came. Tuxen replied that he had come with
an invitation from his wife and himself, to request him to
favor them with his company at their hoase ; to which he
immediately consented, and dressed himself alertly. The
General's wife, who was indisposed, received him in the
house, and requested his excuse if in any respect she should
198 LIFE OF SWEDEN BO R6.
fall short of her wishes to entertain him ; adding that for
30 years she had been afflicted with a painful disease. He
politely kissed her hand^ and answered, ''Oh! dear, of
this we will not speak ; only acquiesce in the will of Grod,
it will pass away, and you will return to the same health
and beauty as when you were fifteen years old." The lady
made some reply, to which he rejoined, '* Yes, in a few
weeks." From which they concluded him to mean, that
diseases which have their foundation in the mind, and are
supported by the infirmities of the body, do not disappear
immediately after death.
We have hitherto had little opportunity of being intro-
duced to Swedenborg in private life ; we have seen him at
the mines, at his office, at his desk, and in the Diet ; let
us now spend a portion of an evening with him at General
Tuxen's. Even if it illustrates no doctrine, yet it is always
coveted to enjoy the familiar presence of extraordinary per-
sons, and to find that their habiliments and corporeal mould
are like our own.* The brotherliness of mankind is gratified
by these near occasions, even as more sublime but not
dearer emotions, by the aspect of genius on its public days.
<< Being then together," says General Tuxen, '* in com-
pany with my wife, my now deceased daughter, and three
or four young ladies, my relations, he entertained them
very politely and with much attention on indifiPerent sub-
jects, on favorite dogs and cats that were in the room,
which caressed him and jumped on his knee, shewing their
little tricks. During these trifling discourses, mixed with
singular questions, to all of which he obligingly answered,
whether they concerned this or the other world, I took occa-
sion to say, that I was sorry I had no better company
to amuse him than a sickly wife and her young girls:
he replied, ' And is not this very good company? I was
always very partial to the ladies' society.' . . . After some
little pause he cast his eyes on a harpsichord, and asked
A.D. 1770.] AN EVENING AT COPENHAGEN. 199
whether we were lovers of music, and who played upon it.
I told him> we were all lovers of it, and that my wife in
her youth had practised, as she had a fine voice, perhaps
better than any in Denmark, as several persons of distinc-
tion, who had heard the best singers in France, England,
and Italy, had assured her ; and that my daughter also
played with pretty good taste. On this Swedenborg desired
her to play. She then performed a difficult and celebrated
sonata, to which he beat the measure with his foot on the
sofa on which he sat ; and when finished, he said, ' bravo !
very fine.' She then played another by Ruttini; and when
she had played a few minutes, he said, ' this is by an Italian,
but the first was not.' This finished, he said, 'bravo! you
play very well. Do you not also sing?' She answered, *I
sing, but have not a very good voice, though fond of singing,
and would sing if my mother would accompany me.' He
requested my wife to join, to which she assented, and they
sang a few Italian duettos, and some French airs, each in
their respective taste, to which he beat time, and afterwards
paid many compliments to my wife, on account of her taste
and fine voice, which she had preserved notwithstanding
so long an illness. I took the liberty of saying to him,
that since in his writings he always declared, that at all
times there were good and evil spirits of the other world
present with every man ; might I then make bold to ask,
whether now, while my wife and daughter were singing,
there had been any from the other world present with us ?
To this he answered, * Yes, certainly ;' and on my enquiring
who they were, and whether I had known them, he said,
that it was the Danish royal family, and he mentioned
Christian VI., Sophia Magdalena, and Frederick V., who
through his eyes and ears had seen and heard it. I do not
positively recollect whether he also mentioned the late be-
loved Queen Louisa among them. After this he retired.^'
During this visit to General Tuxen, in the course of other
200 LIFE OF SWEDENBOR6.
conversation, Tuxen produced the autobiographical letter
that Swedenborg had written to Hartley (above, p. 1 77),
and which begins, ''I was bom . . in the year 1689."
Swedenborg told him that he was not bom in that year, as
mentioned, but in the preceding. Tiixen asked him whether
this was an error of the press, but he said. No ; and added.
You may remember in reading my writings to have seen it
stated in many parts, that every cypher or number has in
the spiritual sense a certain correspondence or signification.
" Now," said he, " when I put the true year in that letter,
an angel present told me to write the year 1769, as much
more suitable to myself than the other; ' and you observe,'
answered the angel, 'that with us time and space are
nothing.' "
We have here a reason for that modification of events ac-
cording to a context, of which the Gospel histories, so often
discrepant from each other, furnish numerous instances.
Thus ^vt baskets full in the one evangelist are twelve in
another ; not to mention other cases about which unsuc-
cessful harmonists of the letter have written at large.
Manifestly it is the plan of the context which regards the
events from its own point of view, and paints the narrative
in its own colors. It is what all historians do in a lesser
way, bending the history to ideas, or shaping it with an
artistic force. Taking a certain larger block of time as a
period of birth, it is hieroglyphically trathful to play down
upon aAy date contained in the block, according to the sub-
ject and the signification. There are many kinds of truth
besides black and white ; and generally, figurative tmths
require latitude of phrase. At the same time it must be
confessed, that one would like to know when the writing
is pure history, and when it is a base of history made iise
of for symbolical purposes, and touched in part by spirit.
Literal people are apt to be offended otherwise, and we
sympathize with them.
A.D. 1770.] THE LETTER BENDS TO THE SPIRIT. 201
Swedenborg arrived at Amsterdam probably about tbe
banning of September, canyiDg witb bim tbe manuscript
of bis last worl^ tbe True Christian Religion. Jung Stil*
ling supplies us with an anecdote of bim at tbis period.
An intimate Mend of Stilling's, a mercbant of Elberfeld,
bad occasion to take a journey to Amsterdam, and baring
heard much of ''this strange indiridual*' (Swedenborg),
desured to become acquamted with bim. He called upon
him, and found a venerable friendly old man, who desired
him to be seated. Tbe Elberfeld merchant. Stilling says,
was " a strict mystic in the purest sense. He spoke little,
but what he said was like golden fruit on a salver of silver.
He would not have dared for all tbe world to tell an un-
truth." He explained to Swedenborg that be was ac-
quainted with bis writings, and bad heard the relations of
tbe fire of Stockholm, and the affair of the Queen of
Sweden's brother, but that he wished for a proof of a
similar kind for himself. Swedenborg was wilHng to gratify
bim. The merchant then said, " ' I had formerly a friend
who studied dirinity at Duisburg, where he fell into a con-
sumption, of which he died. I visited this Mend a short
time before his decease ; we conversed together on an im-
portant topic: could you learn from him what was the
subject of our discourse?' *We will see. What was the
name of your friend?' The merchant told him his name.
'Ho>v long do you remain here?' 'About eight or ten
days.' ' Call upon me again in a few days. I will see
if I can find your Mend.' Tbe merchant took his leave
and despatched his business. Some days after, he went
again to Swedenborg, in anxious expectation. The old gen-
tleman met him with a smile, and said, ' I have spoken
with your Mend ; the subject of your discourse was, the
restitution of all things* He then related to the merchant,
with the greatest precision, what he, and what his deceased
friend, had maintained. My friend turned pale ; for this
k3
202 LIFE OF 8WEDENBOB6.
proof was powerfal and invincible. He enquired fnrther,
' How fares it with mj j&iend? Is he in a state pf blessed-
ness?' Swedenborg answered, ' No, he is not yet in heaven;
he is still in Hades, and torments himself continually with
the idea of the restitution of all things.' This answer
caused my friend the greatest astonishment. He ejaculated,
* My God! what, in the other world?' Swedenborg re-
phed, ' Certainly; a man takes with him his favorite incli-
nations and opinions ; and it is very difficult to be divested
of them. We ought, therefore, to lay them aside here.*
My friend took his leave of this remarkable man, perfectly
convinced, and returned back to Elberfeld."
In June, 1771, Swedenborg published at Amsterdam the
True Christian Religion ; containing the Universal Theology
of the New Church.* He had been employed upon this
large work for at least two years, and when he arrived at
Amsterdam, he commenced the printing of it, always exhi-
biting an assiduity which surprized those with whom he
came into contact. It will be remembered that he was now
in his 84th year. We have a few particulars of his life
during this residence in Holland, from David Paulus ab
Indagine, "a respectable and learned individual," who cul-
tivated his acquaintance, first by letter, and afterwards per-
sonally. Ab Indagine, "in his open manner, could not
conceal his astonishment that Swedenborg had put himself
upon the title-page as ' Servant of the Lord Jesus Christ.' "
But Swedenborg rephed, " I have asked, and have not only
received permission, but have been ordered to do so." (It
appears that it was owing to Dr. Hartley's remonstrance
with him that he was in the first instance induced to depart
from his course of pubhshing anonymously, and to prefix
* The TYue Christian Religion ; containing the Universal Theology
(if the New Churchy foretold by the Lord in Daniel vii., 13, 14, and
in the Apocalypse zxi., 1, 2. By Emanuel Swedenborg, Servant of
the Lord Jesus Christ.
A.D. 1770-71.] THE FAMILIAR SPIRIT. 203
his name to any of his works.) Ab Indagine continues,
in a letter to a correspondent (Jan 26, 1771): ^'It is won-
derful with what confidence the old gentleman speaks of
the spiritual world, of the angels, and of Grod himself. . . .
I know not what to make of him ; he is a problem that I
cannot solye. I sincerely wish that the upright men whom
Grod has placed as watchmen upon Zion's walls, had some
time since occupied themselves with this man." In another
letter (March 5, 1771) he furnishes more anecdotes. ^'I
cannot forbear," says he, " to tell you something new about
Swedenborg. Last Thursday I paid him a visit, and found
him, as usual, writing. He told me, * that he had been
in conversation that same morning, for three hours, with
the deceased king of Sweden. He had seen him already
on the Wednesday ; but, as he observed that he was deeply
engaged in conversation with the queen, who is still livings
he would not disturb him.' I allowed him to continue,
but at length asked him, how it was possible for a person
who is still in the land of the living, to be met with in the
world of spirits ? He replied, ^ that it was not the queen
herself, but her 9piritu8 /amiUaris, or her familiar spirit.'
I asked him what that might be? for I had neither heard
from him anything respecting appearances of that kind,
nor had I read anything about them. He then informed
me, ' that every man has either his good or bad spirit,
who is not constantly with him, but sometimes a Httle
removed from him, and appears in the world of spirits.
But of this the man still living knows nothing ; the spirit,
however, knows everything. T\ds familiar spirit has every-
thing in accordance with his companion upon earth; he
has, in the world of spirits, the same figure, the same
countenance, and the same tone of voice, and wears also
similar garments ; in a word, this familiar spirit of the
queen,' says Swedenborg, ' appeared exactly as he had so
often seen the queen herself at Stockholm, and had heard
204 LIFE OF 8WEDBNBOR6.
her speak.' In order to allay my astonishment, he added,
*that Dr. Emesti, of Leipsic, had appeared to him in a
similar manner in the world of spirits, and that he had
held a long disputation with him.' ... I have often won-
dered at myself, how I could refrain from laughing, when
I was hearing such extraordinary things from him. And
what is more, I have often heard him relate the same things
in a numerous company of ladies and gentlemen, when I
well knew that there were mockers amongst them ; hut, to
my great astonishment, not a single person even thought
of laughing. Whilst he is speaking, it is as though every
person who hears him were charmed, and compelled to be-
Heve him. He is by no means reserved and recluse, but
open hearted, and accessible to all. Whoever invites him
as his guest, may expect to see him. A certain young
gentleman invited him last week to be his guest, and al-
though he was not acquainted with him, he appeared at
his table, where he met Jewish and Portuguese gentlemen,
with whom he freely conversed, without distinction. Who-
ever is curious to see him has no difficulty; it is only neces-
sary to go to his house, and he allows anybody to approach
him. It may easily be conceived, however, that the nu-
merous visits to which he is liable, deprive him of much
time."
At this time the Landgrave of Hesse Darmstadt wrote a
letter to Swedenborg, desiring information on important
points. Swedenborg at first did not answer it, being doubt-
ful of its genuineness ; but his misgivings were set aside
by a visit from M. Venator, the minister of that prince.
In his reply to the Landgrave, he says : " The Lord our
Saviour had foretold that He would come again into the
world, and that He would establish there a New Church.
He has given this prediction in the Apocalypse xxi. and
xxii., and also in several places in the Evangelists. But
as he cannot come again into the world in person, it was
A.D. 1771.] SPIRIT SEEING NO MIRACLE. 205
necessary that He should do it by means of a man, who
should not only receive the doctrine of this New Church
in his understanding, but also publish it by printing ; and
as the Lord had prepared me for this office from my infancy.
He has manifested Himself in person before me, His ser-
vant, and sent me to fill it."
The Landgrave again wrote to Swedenborg, enquiring
about the "miracle" of his intercourse with the Queen of
Sweden's brother, and Swedenborg answered (July 15,
1771), that the story was true, but ''not a miracle." He
also wrote to M. Venator, that such matters ought by no
means to be considered miracles : they are " only testimo-
nies," says he, '' that I have been introduced by the Lord
into the spiritual world, and that I have been in associa-
tion with angels and spirits, in order that the church, which
until now had remained in ignorance concerning that world,
may know that heaven and hell exist in reality, and that
man lives after death, a man, as before ; and that thus there
may be no more doubt as to his immortality. Deign, I
pray you, to satisfy his highness, that these are not mira-
cles, but only testimonies that I converse with angels and
spirits. You may see in the True Christian Religion that
there are no more miracles, at this time ; and the reason
why. It is, that they who do not believe because they see
no miracles, might easily, by them, be led into fanaticism."
Respecting this subject of miracles Swedenborg observes
in one of his works: "Instead of miracles there has taken
place at the present day an open manifestation of the Lord
himself, an intromission into the spiritual world, and with
it, illumination by immediate light from the Lord in what-
ever relates to the interior things of the church, but prin-
cipally an opening of the spiritual sense of the Word, in
which the Lord is present in his own divine light. These
revelations are not miracles, because every man as to his
spirit is in the spiritual world, without separation from his
206 LIFE OF 8WEOENBOR6.
body in the natural world. As to myself, indeed, my pre-
sence in the spiritual world is attended ^ith a certain sepa-
ration, but only as to the intellectual part of my mind, not
as to the will part. This manifestation of the Lord, and
intromission into the spiritual world, is more excellent than
all miracles ; but it has not been granted to any one since
the creation of the world as it has been to me. The men
of the golden age indeed conversed with angels ; but it was
not granted to them to be in any other light than what is
natural. To me, however, it has been granted to be in
both spiritual and natural light at the same time; and
hereby I have been privileged to see the wonderful things
of heaven, to be in company with angels, just as I am
with men, and at the same time to pursue truths in the
light of truth, and thus to perceive and be gifted with them,
consequently to be led by the Lord."
The True Christian Religion, (making 815 close pages
in the eighth English edition,) contains the author's
" body of divinity." The whole of his theological works,
hermeneutical, visional, philosophical, dogmatic, and moral,
are summed up and represented in this deUberate system.
There is none of his treatises so plain, or so well brought
home to apprehension ; none in which the yield of doc-
trine is so turned into daily bread, the food of practical
rehgion. Viewed as a digest, it shows a presence of mind,
an administration of materials, and a faculty of handling,
of an extraordinary kind. There is old age in it in the
sense of ripeness. If the intellectualist misses there some-
what of the range of discourse, it is compensated by a
certain triteness of wisdom. As a polemic, not only against
the errors of the churches, but against the evil lives and
self-excusings of Christians, the work is unrivalled. The
criticisms of doctrine with which it abounds, are mas-
terly in the extreme; and were it compared with any
similar body of theology, we feel no doubt that the palm
A.D. 1771.] THE T&TJE CHRISTIAN RELIGION. 207
of coherency, yigor, and oomprehensiyeness would easily
fall to Swedenborg, upon the verdict of judgea of whatever
church.
It will not be necessary to enter at large upon its con-
tents, as we have dwelt upon them already in reviewing the
author's previous writings. The following summary, how-
ever, of the chapters will shew the scope of the work.
I. God the Creator. II. The Lord the Redeemer. III.
The Holy Spirit and the divine operation. lY. The Holy
Scripture or the Word of the Lord. V. ^The Ten Com-
mandments in their external and internal senses. VI.
Faith. YII. Charity, or love towards our neighbor and
good works. YIII. Free-determination. IX. Repentance.
X. Reformation and Regeneration. XI. Imputation. XIL
Baptism. XIII. The Holy Supper. XIY. The Consum-
mation of the Age, the Coming of the Lord, and the
New Heaven and the New Church. Besides these subjects,
the work contains no less than 76 Memorable Relations
from the spiritual world, interspersed between and among
the chapters : for Swedenborg always addresses the reader
as already a member of two worlds.
Some time before his last publication Dr. Emesti attacked
him in his Bibliotheca Theologica (p. 784), and before he
left Holland, Swedenborg issued a single leaf in reply to
his opponent. It is a short deprecation of controversy
characteristic of the peaceful and busy old man. " I have
read," says he, '' what Dr. Emesti has written about me.
It consists of mere personalities. I do not observe in it a
grain of reason against anything in my writings. As it is
against the laws of honesty to assail any one with such
poisoned weapons, I think it beneath me to bandy words
with that illustrious man. I will not cast back calumnies
by calumnies. To do this, I should be even with the dogs,
which bark and bite, or with the lowest drabs, which throw
street mud in each other's faces in their brawls. Read if
208 LIFE OF 8WEOENBOR6.
you will . . . what I have written in mj books> and after-
wards conclude, bat from reason, respecting mj revelation."
Severe words these, if not controversial !
Our enumeration of Swedenborg's theological publications
is now ended. Unapparent as his person is throughout them,
we feel that it is almost profane to dwell upon his genius.
In reading them we rather think of a gifted pen than of a
great man. Originality and competitive questions are far
in the background. The words mine and thine have not
laid their paws iipon these estates. Still the genius reverts
the mightier for its unselfishness. The method of thought
is the same in his theology as in his philosophy ; his theo-
logy is his latest philosophy explaining his walks and expe-
riences in the spiritual world. The active mental power is
greater in his latter than in his former Hfe ; and would be
more manifestly so, had he not always practically disclaimed
his own gifts in favor of the Giver; a course that offends
'* the pride of self-derived intelligence," which misses the
brilliancy of its earthly fire in his low speech and self-absent
periods. But assuredly his knowledge of man is more ex-
ceeding than his knowledge of nature; his plainness is more
picturesque than his imagination ; and his spiritual cosmo-
gony and humanity will survive the ingenuity of his Prtn-
ct^td, and the natural beauty of his Physiology.
In Part I. of this biography, we have devoted a few
words to the author's philosophical style ; we shall now
say somewhat on his theological. In the former case, we
noted with surprize that the dress of his books became
more and more imaginative, as his mind matured. The
ornament, it is true, was a part of the subject, as a flower
is a part of a plant. In his theological works, he dis-
carded this vesture, and began not from the flower, but
from the seeds of his philosophy. The difference between
The Worship and Love of Qod and the Arcana Coeleatia,
is immense in point of style ; the rhetoric of the former
A.D. 1771.] HIS GKHIUS AND STTLB. 209
is shorn into levd speedi in the latter. Bat it is a seeond
time to he obser?ed, that his mind took the coarse from
plainness to loxorianc^ and that in his later theology,
copious iDostration gare frnitiness to his style. Orna-
mental it csnnot he cslled, hot foil and ahounding. In-
stead of the heanties of color, he proffers gratifications
for many senses, in solid paragraphs of analogies. K his
old age is specially discemihle in his True Christian Re-
Ugion, it is in the wealth of the comparisons, which sacoeed
each other with childlike volahiKty, thoagh it most he
confessed also with felicity. The chfld learns hy com-
parison ; the adolt, more alive to intellectoal beaafy, decks
his mind in colored garments, and sets forth his theory as
a caiptivation ; the elder teaches, as the child learns, by
comparisons again. There is nothing like them for power ;
they cleave to the mind in its youngest and still joyoas
parts ; and are to abstractions what gold coin is to donbtfol
promises in air or npon paper. By them the good old men
prattle to the yonng, who are the seed of the state, and
the inheritore of the fdtare. It was Swedenborg's last
and most loving mode of speech, to fiimiliarize difficult
things by telling us what their case is most like in the
world about us : a method which he followed particularly
in the True Christian Religion.
*' There are five kinds of reception," says Swedenboi^
(Diary, n. 2955,) speaking of the reception of his own
writings by the world. " First, there are those who reject
them utterly, either because they are in a different persua-
sion, or are enemies of the faith : they cannot be received
by these, whose minds are impenetrable. The second genus
receives them as sdentifics, and in this point of view, and
as curiosities, they are delighted with them. The third
genus receives them intellectually, and with readiness, but
their lives remain unaltered by them. The fourth receives
them persuasively, allowing them to penetrate to amend-
210 LIFE OF SWEDENBOR6.
ment of life; to this class they occur in certain states, and
do good service. The fifth genns consists of those who re-
ceive them with joy, and are huilt up in them."
In August 1771, Swedenhorg came from Amsterdam to
London, and took up his abode for the second time with
one Shearsmithy peruke maker, at 26, Great Bath Street,
Coldbath Fields. Notwithstanding his advanced age, he
still continued indefatigable with his pen, and, after fin-
ishing his True Christian Religion, he proceeded to the
execution of another work, a supplement to the former,
treating in detail of the various churches which have ex-
isted upon the earth. This treatise he either did not com-
plete, or the end of it is missing. He now renewed his
intercourse with his friends in London, who have handed
down some interesting accounts of the closing scenes of his
life.
Towards the end of the year. Dr. Hartley and Mr.
Cookworthy visited him at his lodgings in Clerkenwell.
The details of the interview are not given, only that it was
impossible to avoid noticing his innocence and simplicity,
and how, on inviting him to dine with them, he politely
excused himself, adding that his dinner was already pre-
pared, which proved to be a meal of bread and milk.
On Christmas eve a stroke of apoplexy deprived him of
his speech, and he lay afterwards in a lethargic state for
more than three weeks, taking no sustenance beyond a little
tea without milk, and cold water occasionally, and once a
little currant jelly. At the end of that time he recovered
his speech and health somewhat, and ate and drank as
usual. It does not appear that he had any medical advice
in his sickness. Dr. Hartley now again visited him, in
company with Dr. Messiter, and asked him if he was com-
forted with the society of angels as before, and he answered
that he was. Furthermore, they besought him to declare
whether all that he had written was strictly true, or whether
A.D. 1771-72.] APOPLEXY. 211
any part, or parts, were to be excepted. " I have written,"
answered Swedenborg, with a degree of warmth, " nothing
but the truth, as you will have more and more confirmed
to yoQ all the days of your life, provided you keep close
to the Lord, and faithfully serve Him alone, by shunning
evils of all kinds as sins against him, and diligently search-
ing his Word, which from beginning to end bears incon-
testible witness to the truth of the doctrines I have de-
livered to the world." Dr. H. after this returned home,
about a day's journey from London, (to East Mailing, in
Kent,) and heard soon after that Swedenborg was near his
departure, and expressed a desire to see him ; " but some
hindrances to the visit," says he, " happening at the time,
I did not embrace the opportunity as I should have done ;
for those hindrances might have been surmounted. My
neglect on this occasion appears to me without excuse, and
lies very heavy on my mind to this day."
From the time of his seizure till his death he was visited
by but few friends, and always appeared unwilling to see
company. Nevertheless we meet with him once again in
a semi-public character. Towards the end of February,
1772, the Rev. John Wesley is in conclave with some of
his preachers, who are taking instructions, and assisting
him in preparations for a circuit he is shortly to make,*
when a Latin note is put into his hand, which causes him
evident astonishment. The substance is as follows : —
" Great Bath Street, Coldbath Fields,
"February, 1772.
" Sir, — I have been informed in the world of spirits that
you have a strong desire to converse with me. I shall be
happy to see you, if you will favor me with a Visit.
"I am, Sir, your humble servant,
" Emanuel Swedenborg."
Wesley frankly acknowledged to the company that he
212 LIFE OF SWBDENBORG.
had been strongly impressed with a desire to see and eon-
verse with Swedenborg^ and said that he had not men-
tioned the desire to any one. He wrote for answer that he
was then occupied in preparing for a six month's journey,
but would wait upon Swedenborg on his return to London.
Swedenborg wrote in reply, that the proposed visit would
be too late, as he, Swedenborg, should go into the world
of spirits on the 29th day of the next month, never more
to return. The result was, that these two celebrated per-
sons did not meet.*
Two or three weeks before his decease he was visited by
his old friend, Mr. Springer, the Swedish Consul in London.
Mr. S. asked him when he believed that the New Jerusalem
would be manifested, and if the manifestation would take
place in the four quarters of the world. His answer was,
that " no mortal could tell the time, no nor even the highest
angels, but Grod only. Bead," said he, " the Revelations
* It is certain that Wesley was at this time attracted to Swedenborg.
Besides other proofs, we have one in a letter written to Wesley by
the Rev. Francis Okely, a Moravian minister. This gentleman yisited
Swedenborg, probably between August and December, 1771, and
wrote to Wesley upon the interview. His letter, (ArmtuanMagazinei
vol. viii., p. 553: 1785,) dated Upton, Dec. 10, 1772, is somewhat
^interesting.
'* Swedenborg is to me a riddle, — certainly, as you [Wesley] say,
he speaks many great and important truths ; and as certainly seems
to me to contradict Scripture in other places. But, as he told me, I
could not understand his True Ckrittian Religion without divine iUa-
mination ; and I am obliged to confess, that I have not yet a sufficiency
of it for that purpose. I am thankful my present course does not
seem absolutely to require it. We conversed iu the high Dutch, and
notwithstanding the impediment in his speech, I understood him well.
He spoke with all the coolness and deliberation you might expect from
any, the most sober and rational man. Yet what he said was out of
my sphere of intelligence, when he related his sight of, and daily con-
versation in, the world of spirits, with which he declared himself
better acquainted than with this.
A.D. 1772.] JOHN WESLEY. 213
(xxi., 2) and Zechariah (xiv., 9), and yon will find past
doubt that the New Jerusalem of the Apocalypse, which
" I heartily wish, that all the real designs which an omnipotent
and omniscient God of Love might have, either by him, or by any
other of his sincere servants, of whatsoever sort or kind, may be
tmly obtained. ... I thought proper to express thus much in answer
to your*8f [the italics are our own,] without desiring you to adopt
any of my sentiments."
It is amusing to read what Okdy says of his difficulty about Swe-
denborg's sight and conversation in the spiritual world. What arti-
ficial stupidity ! A rustic would have taken it at once. We here
recal a little narrative in Swedenborg's Diary (n. 5997). He had
been, writing upon the Apocalypse, and had treated of the threefold
man, celestial, spiritual, and natural, and of goods and truths in their
series, and coming to an inn with his mind on the subject, he opened
it to the good wife who was the landlady* Tisula Bodama her name.
** She was a person of simple-hearted faith. She understood clearly
all I said ; but there was a learned man present who did not understand
it, nay, could not understand it. And so the case is with many other
things." The Lord has hidden them fi*om the wise and prudent, and
revealed them unto babes.
While speaking of Okely, who was the author of a Life o/Behmenf
we take the opportunity of stating, that too close a parallel is often
made between Behmen and Swedenborg. There are indeed truths
common to both, and no man who values an extraordinary brother
would say a word in disparagement of deep-thoughted Jacob Behmen.
But his want of education and utterance ; his identification of the spi-
ritual with the subjective for man upon earth ; his failure of seership,
and consequently of real experience ; and above all, his inapprehen-
sion of the sole divinity of Christ, which scattered through his theology
the darkness inevitable upon an attempted approach to the thus unap-
proachable Father — a darkness the more virulent as the genius is more
intense ; — these great vacancies, and a host of other things, such as
his doctrine of the bi-sexual Adam, establish between him and Swe-
denborg a gulf not to be overpassed. Swedenborg had indeed never
read his works, as he told Dr. Beyer in answer to a question upon
the subject, and it is impossible to affiliate his own works in any sense
upon Behmen's. The admirers of Behmen are aware of this, and
Mr. Law has shewn it by violent stamping against Swedenborg.
214 LIFE OF 8WEDENBOR6.
denotes a new and purer state of the Christian churchy will
manifest itself to all the earth." About this time Mr.
Springer relates, what Swedenborg himself told him, that
his spiritual sight was withdrawn, after he had been favored
with it for so long a course of years. This, of which the
world knows nothing, and for which it cares nothing, it
was the greatest tribulation to him to lose. He could not
endure the blindness, but cried out repeatedly, '' Oh ! my
God, hast thou then forsaken thy servant at last ?" He
continued for several days in this deplorable condition ; it
was the last of his trials : but at length he recovered that
precious sight, which made him completely happy.
Mr. Bergs trom, the landlord of the King's Arms tavern
in Welldose Square, at whose house he had once lodged
for ten weeks, called to see him during his last days. Swe-
denborg told him, that since it had pleased God to take
away the use of his arm by a palsy, his body was good for
nothing but to be put into the ground. Mr. B. asked him
whether he would take the Sacrament? Somebody present
at the time proposed sending for the Rev. Mr. Mathesius,
the officiating minister of the Swedish church. Swedenborg
declined taking the Sacrament from this gentleman, who
had previously set abroad a report that he was out of his
senses : and he sent for the Rev. Arvid FereHus, another
Swedish clergyman with whom he was on the best terms,
and who had visited him frequently in his illness. Ferelius
soon returned with Bergstrom to Swedenborg's bedside. On
every previous visit FereUus had asked him whether or no
he was about to die, to which he always answered in the
affirmative. On this occasion the priest observed to him,
" that as many persons thought that he had endeavored
only to make himself a name by his new theological system
(which object he had indeed attained), he would do well
now to publish the truth to the world, and to recant either
the whole or a part of what he had advanced, since he had
A.D. 1772.] THE SACRAMENT. 215
now nothing more to expect from the world, which he was
so soon about to leave for ever." Upon hearing these words,
Swedenborg raised himself half upright in bed, and placing
his sound hand upon his breast, said with great zeal and
emphasis : " As true as you see me before you, so true is
everything that I have written. I could have said more
had I been permitted. When you come into eternity, you
will see all things as I have stated and described them, and
we shall have much to discourse about them with each
other." Ferelius then asked whether he would take the
Lord's Holy Supper? He replied with thankfulness, that
the offer was well meant ; but that being a member of the
other world, he did not need it. He would, however, gladly
take it, in order to shew the connexion and union between
the church in heaven and the church on earth. He then
asked the priest if he had read his views on the Sacrament ?
He also told him to consecrate the elements, and leave the
rest of the form to him, as he well knew what it was and
meant. Before administering the Sacrament, Ferelius en-
quired of him whether he confessed himself to be a sinner ?
•* Certainly," said he, " so long as I carry about with me
this sinful body." With deep and affecting devotion, with
folded hands and with head uncovered, he confessed his
own unworthiness, and received the Holy Supper. After
which, he said that all had been properly done, and pre-
sented the minister in gratitude with one of the few re-
maining copies of his great work, the Arcana Caeleatia,
He was quite clear in his mind throughout the ceremony.
This was two or three weeks before his death.
He had told the people of the house what day he should
die, and as Shearsraith's servant-maid reported : f He was
as pleased ! And she made a comparison that the pleasure
was such as if she herself were going to have a hoHday, to
go to some merrymaking." In Sandel's more accomplished
'but not deeper language: ^' He was satisfied with his sojourn
216 LIFE OF SWEDENBORG.
upon earth, and delighted with the prospect of his heavenly
metamorphosis."
His faculties were clear to the last. On Sunday, the
29th. day of March, 1772, hearing the clock strike, he
asked his landlady and her maid, who were both sitting
at his bedside, what it was o'clock, and upon being an-
swered it was five o'clock, he said, *^It is well; I thank
you ; God bless you ;" and then, in a little moment after,
he gently gave up the ghost.
After his decease, his body was carried to the house of
Mr. Burkhardt, an undertaker, and former clerk to the
Swedish church in London, where he was laid in state,
and buried from thence on the 5 th day of April, in three
coffins, in the vault of the above church, in Prince's Square,
Badcliffe Highway, with all the ceremonies of the Lutheran
religion ; the service being performed on the occasion by
the Rev. Arvid Ferelius — the last service which he per-
formed in England. In 1785, Swedenborg's coffin was side
by side with Dr. Solander's. To this day not a stone or an
inscription commemorates the dust of the wonderful Norse-
man.
During the later career of Swedenborg, his country had
looked on not without interest, directed both to his cha-
racter, his pretensions, and his labors. No sooner was he
dead, than the House of Clergy, through their President,
requested Ferelius to give such an account of him in writing
as his experience would warrant, which he did« but the
document is unfortunately missing. On October 7, 1772,
M. Sandel, Counsellor of the Board of Mines, pronounced
his eulogium in the Hall of the House of Nobles, in the
name of the Royal Academy of Sciences of Stockholm.
Sandel was no follower of his, but his discourse, take it
for all and all, is the finest resumption that we have of the
name and character of Swedenborg. We give the opening
of the document to shew what a scientific man in such an
J
A.D. 1772.] DEATH, BURIAL, AND EULOGY. 217
Assembly dared say of Swedenborg, notwithstanding his
spirit^seeing.
"Permit me," says he, "to entertain you this day
upon a subject, which is not of an abstracted or remote
nature, but is intended to revive the agreeable remembrance
of a man celebrated for his virtues and his knowledge, one
of the oldest members of this Academy, and one whom we
all knew and loved.
" The sentiments of esteem and friendship with which
we all regarded the late M. Emanuel Swedenborg, assure
me of the pleasure with which you will listen to me while
he is the subject of my discourse: happy should I be could
I answer your expectations, and draw his eulogium in the
manner it deserves ! But if there are some countenances
of which, as the painters assure us, it is extremely difficult
to give an exact likeness, how difficult then must it be
to delineate that of a vast and sublime genius, who never
knew either repose or fatigue ; who occupied with sciences
the most profound, was long engaged with researches into
the secrets of nature, and who, in his latter years, applied
all his efforts to unveil the greatest mysteries ; who to
arrive at certain branches of knowledge, opened for himself
a way of his own, without ever straying from sound morals
and true piety ; who being endowed with a strength of
faculties truly extraordinary, in the decline of his age,
boldly elevated his thoughts still further, and soared to
the greatest heights to which the intellectual faculty can
rise ; and who, finally, has given occasion to form respecting
him a multitude of opinions, differing as much from each
other as do the minds of the different men by whom they
are formed !"
When a life is past, we speak with right of the health
and happiness of the departed. On these points a few
words express what is known of Swedenborg-. " He always,"
says Sandel, " enjoyed most excellent health, baying scarcely
218 LIFE OF SWEDENBORG.
ever experienced the slightest indisposition." " He was
never ill," says Robsahm, " except when in states of temp-
tation." Once he had a grievous toothache for many days.
Robsahm recommended him some common remedy. But
he refused it, and said : " My pain proceeds not from the
nerve of the tooth, but from the influx of hypocritical
spirits that beset me, and by correspondence cause this
plague, which will soon leave me." Like other studious
sedentary persons, his stomach was weak, particularly
during the last fourteen years of his Ufe, which caused
him to be somewhat singular in his diet. Not less, how-
ever, from the concurrent testimony of those who knew
him best, than from the works that he executed, we know
that he enjoyed a fine constitution. Health is the ground
which great persons cultivate, whereby they exchange the
light flying hours into golden usage. To them it is industry
represented in its power ; the human riches of time. The
minute glass runs willingly sand of centuries when great
ideas are in the healthful moments. So it was with Swe-
denborg. The powers of his mind were matched with an
extraordinary strength of body, which pain and passion
seem scarcely to have touched, and hence the crowd of
his works, and his broad apparent leisure. The day of such
a man is full of commerce and transactions; the reciproca-
tion is unwearied from health to genius ; the able-bodied
hours cultivate his life to uncommon productiveness, and
stretch out the points and patches of his time towards the
largeness of their eternal source.
Health in its whole sense is happiness. Here again
Sandel says of Swedenborg : " Content within himself and
with his situation, his life was in all respects one of the
happiest that ever fell to the lot of man, until the very
moment of its close." '' His inward serenity and compla-
cency of mind," says Hartley, "were manifest in the
sweetness of his looks and his outward demeanor." His
A.D. 1688-1772.] HEALTH AND HAPPINESS. 219
own testimony corroborates that of Sandel. In a passage
in his Diary (n. 3623), where he treats of the proposition,
that ** the enjoyments and pleasures of life are never denied
to us," he says : " To this I can bear witness, that they
have never been denied to me, but granted, and not only
the pleasures of the body and the senses as to others of
the living, but I have had joys and happiness such as no
others I suppose have felt in the universal world, and these,
both more and more exquisite that any mortal can imagine
or believe."
Swedenborg's works furnish one continued proof of these
assertions. Who does not know that peace and power are
one; that tranquillity is the main circumstance of the best
life times? No matter to this whether the sky be calm,
or the soul unassaulted; it is the preservation of the balance,
and the firm-footedness of the man, under whatever trials,
that constitute the repose of which we speak. Sweden-
borg^s works, we repeat, from beginning to end, are on a
high level of peace; their even flow is as of a sea inclining
only to the constellations. No cursory moon regulates its
tides from nearer attractions, but they move to the vault,
and though they change, it is not by months, but with
ages.
l2
PART III.
Haying followed Swedenborg through his life and labors,
it remains to gather up any personal particulars that remain
unappropriated, and also to place before the reader what
testimonies exist, lo the public and private character of
Swedenborg. We begin with the latter first. If the record
savor of eulogy, it is from no partiality of ours, but because
history chooses.
Sandel says : " If his love of knowledge went too far,
it at least evinced in him an ardent desire to obtain infor-
mation himself, and convey it to others ; for you never find
in him any mark of pride or conceit, of rashness, or of
intention to deceive. If he is not to be numbered among
the doctors of the church, he at least holds an honorable
rank among sublime moralists, and deserves to be instanced
as a pattern of virtue and of respect for his Creator. He
never allowed himself to have recourse to dissimulation. . . .
A sincere friend of mankind, in his examination of the cha-
racter of others, he was particularly desirous to discover in
them this virtue, which he regarded as an infallible proof
of the presence of many more. He was cheerful and agree-
able in society. By way of relaxation from his important
labors, he sought and frequented the company of persons
of information, by whom he was always well received. He
knew how to check opportunely, and with great address,
that species of wit which would indulge itself at the expense
of serious things. As a public functionary, he was upright
PERSONAL TESTIMONIES. 221
and jast : while he discharged his duties with great exact-
ness, he neglected nothing but his own advancement. . . .
In the Diet his conduct was such as to secure him both
from the reproaches of his own conscience and from those
of others. He lived under the reigns of many of our
sovereigns, and enjoyed the particular favor and kindness
of them all. ... It may truly be said that he was solitary,
but never sad."
Count Hopken remarks : ^' I have not only known him
these two and forty years, but also some time since daily
frequented his company. . . I do not recollect to have known
any man of more uniformly virtuous character; always con-
tented, never fretful or morose ; he was a true philosopher,
and lived like one. He labored diligently, and lived fru-
gally, without sordidness. . . . He possessed a sound judg-
ment upon all occasions, saw everything clearly, and ex-
pressed himself well on every subject. ... He detested me-
taphysics.* . . . He was certainly a pattern of sincerity,
virtue and piety, and at the same time, in my opinion,
the most learned man in this kingdom. "f
* Count Hopken is borne out in this by Swedenborg's writings.
We might cite hundreds of passages to demonstrate his repugnance to
verbal metaphysics, but in truth the tenor of his works is one bold
counter-trial to all such philosophy. He is the head of the positive or
scientific school, but unlike others of that school, takes in spiritual
and divine /acts as well as natural. For facts are the only possible
things, and God and the spiritual man are the chiefest among them.
To justify Hopken we quote one instance, which may serve as a
specimen of his mode of speech on this subject. It occurs in his
Adversaria on Isaiah. "The more any one," says he, ''is imbued
with philosophy, the greater his blindness and darkness ; the blindness
increases in quantity with the philosophy; as might be proved by
many things." The Latin is so shorty that we give it also :
« Quo magis aliquis philosophia imbuitur, eo magis coecitas et umbra,
augetnr secundum copiam, quod multis demonstrari potest."
t Count Hopken says in a letter to a friend; ** I have sometimes
told the king, that if ever a new colony were to be formed, no re-
222 LIFE OF SWEDENBORG.
Bobsahm says: "How he was looked upon in foreign
lands I do not know, but in Stockholm even those who
could not read his writings were always pleased to meet
him in company, and paid respectful attention to whatever
he said."
''He affects no honor/' says Hartley, "but declines
it; pursues no worldly interest; . . and is so far from the
ambition of heading a sect, that wherever he resides on his
travels, he is a mere solitary." And after Swedenborg's
death, Hartley again writes: " The great Swedenborg was
a man of uncommon humility. He was of a catholic spirit,
and loved all good men of every church, making at the
same time candid allowance for the innocence of involun-
tary error. However self-denying in his own person as to
gratifications and indulgences, even within the bounds of
moderation, yet nothing severe, nothing of the precisian
appeared in him."
And lastly Ferelius remarks: "Many may suppose that
Assessor Swedenborg was a singular and eccentric person ;
this was not the case. On the contrary, he was very agree-
able and complaisant in company ; he entered into conver-
sation on every topic, and accommodated himself to the
ideas of the party; and he never mentioned his own writings
and doctrines but when he was asked some question about
them, when he always spoke as freely as he had written.
ligion could be better, as the prerailiiig and established one, than
that developed by Swedenborg from the Sacred Scriptures, and this
on the two following accounts : 1st. This religion, in preference to,
and in a higher degree than, any other, must produce the most honest
and industrious subjects ; for this religion places properly the worthip
qf God in uses, 2dly. It causes the least fear qf death, as this re-
ligion regards death merely as a transition from one state into another,
from a worse to a better situation ; nay, upon his principles, I look
upon death as being of hardly any greater moment than drinking a
glass of water.''
PERSONAL TESTIMONIES. 223
If, however, he observed that any persons asked imper-
tinent questions, or attempted to ridicule him, he gave
them answers that quickly silenced them, without making
them any the wiser."
The persons in whose houses he lodged, bear concurrent
testimony. Mr. Brockmer (who lived in Fetter Lane) says,
that " if he believed Swedenborg's conversation with angels
and spirits to be true, he should not wonder at anything
he said or did; but should rather wonder that surprize and
astonishment did not betray him into more unguarded ex-
pressions than were ever known to escape him : for he did
and said nothing but what he (Brockmer) could easily ac-
count for in his own mind, if he really believed what Swe-
denborg declares in his writings to be true. ... He was of
a most placid and serene disposition." Brockmer however
avers that " Swedenborg once called himself the Messiah,"*
which we do not profess to understand, as it is unlike
any other passage in his life or writings; but as we find it,
so we leave it, having no right to use one part of Brockmer* s
evidence and not the rest.
Bergstrom says : " He once lived ten weeks with me in
my house, during which time I observed nothing in him
but what was very reasonable, and bespoke the gentleman.
For my part I think he was a reasonable, sensible and good
man : he was very kind to all, and generous to me. As
for his peculiar sentiments, I do not meddle with them."
Mr. Shearsmith declared, " That from the first day of
his coming to reside at his house, to the last day of his life,
he always conducted himself in the most rational, prudent,
pious and Christian-like manner." And Shearsmith's maid-
servant commemorated that " he was a good-natured man,
a blessing to the house ; and while he stayed there, they
had harmony and good business. She said that before he
* Magazine of Knowledge ^ vol. ii., p. 93.
224 LIFE OF SWEDENBOR6.
came to their house he was offered another lodging in the
neighbourhood ; but he told the mistress there wanted har-
mony in the house^ which she acknowledged ; and recom-
mended him to Shearsmith's."
Mrs. Hart, his printer's wife, said that '' he was of such
a nature that he could impose on no one ; that he always
spoke the truth on every little matter, and would not have
made an evasion though his life had been at stake."
The homeliness of some of these testimonies does not
exclude them from our pages, because, diving as they do
into Swedenborg's privacy, they are just what we want, to
fortify our knowledge of one whose interior life was so dif-
ferent from other men's. Swedenborg's biography is a
court in which such witnesses are precisely those whose
depositions will first be taken by the mass of the public.
If the testimony is trivial in so great a case, it is the cross
questioning of this age which elicits it.
His friends and domestics had occasional opportunities
of observing his deportment when in his trances. Some of
these we have already narrated, but the following also merit
a place.
On one occasion Ferelius visited him during his sickness,
and as the former was going up stairs, he heard Sweden-
borg speaking with energy, as though addressing a com-
pany. Beaching the antechamber where his female atten-
dant was sitting, he asked her who was with the Assessor?
She said, ''Nobody, and that he had been speaking in
that manner for three days and nights." As the reverend
gentleman entered the chamber, Swedenborg greeted him
tranquilly, and asked him to take a seat. He told him
that he had been tempted and plagued for ten days by evil
spirits, and that he had never before been tempted by such
wicked ones : but that he now again enjoyed the company
of good spirits.
One day, while he was in health, Ferelius visited him
PHENOMENA OF SPIRITTTAL INTERCOURSE. 225
in company with a Danish clergyman. They foand him
sitting in the middle of the room at a round table, writing.
The Hebrew Bible, which appeared to constitute his whole
Hbrary, lay before him. After he had greeted them, he
pointed to the opposite side of the table, and said : " Just
now the apostle Peter was here, and stood there ; and it
is not long since all the apostles were with me: indeed they
often visit me." " In this manner," says Ferelius, " he
spoke without reserve ; but he never sought to make pro-
selytes." They asked him why nobody but himself enjoyed
such spiritual privileges ? He said, that '* every man might
at the present day have them, as well as in the times of
the Old Testament ; but that the true hindrance now is,
the sensual state into which mankind has fallen." Robsahm
also once questioned him, whether it would be possible for
others to enjoy the same spiritual light as himself. He
answered, " Take good heed upon that point : a man lays
himself open to grievous errors who tries by barely natural
powers to explore spiritual things." He further said, that
to guard against this the Lord had taught us to pray, lead
us not into temptation : meaning that we are not allowed,
in the pride of our natural understandings, to doubt of the
divine truths of revelation. "You know," said he, "how
often students, especially theologians, who have gone far
in useless knowledge, have become insane."
The reason of the danger of man, as at present consti-
tuted, speaking with spirits, is, that we are all in associa-
tion with our likes, and being full of evil, these similar
spirits, could we face them, would but confirm us in our
own state and views, and lend an authority from whose
persuasiveness we could hardly escape, to our actual evils
and falsities. Hence, for freedom's sake, the strict parti-
tion between the worlds. The case "was otherwise before
hell was necessary to man's life.
Shearsmith used to be frightened when he first had Swe-
l3
226 LIFE OF SWEDENBORG.
denborg for a lodger, by reason of his talking at all hours,
the night as well as the day/ He would sometimes be
writing, says this informant, and then stand talking in the
door-stead of his room, as if holding a conversation with
several persons ; but as he spoke in a langui^e that Shear-
smith did not understand, he could make nothing of it.
His faithful domestics, the old gardener and his wife,
who kept his house near Stockholm, told Robsahm with
much tenderness, that they had frequently overheard his
strong agony of mind vented in ejaculatory prayer during
his temptations. He often prayed to God that the temp-
tations might leave him, crying out with tears, ''Lord God,
help me ; my God, forsake me not." When the temptation
was over, and they enquired of him the cause of his distress,
he answered, " God be praised, it is all removed. Be not
uneasy on my account ; all that happens to me, happens
with God's permission, and he will sufifer nothing that he
sees I am unable to bear." After one of his trials he went
to bed, and remained there many days and nights without
rising. His servants expected that he had died of fright.
They debated whether they should not summon his rela-
tives, and force open the door. At length the gardener
climbed up to a window, and looking in, to his great joy
saw his master turn in bed. The following day he rang
the bell. The vnfe went to his room, and told him how
anxious they had been about him ; to which he replied,
with a benignant look, that he was well, and had wanted
for nothing. One day after dinner the same domestic went
into his room, and saw his eyes shining with an appearance
as of clear fire. She started back, and exclaimed : " For
God's sake what is the matter ? You look fearfully 1"
'/How then do I look?" said he. She told him what she
saw. " Well, well," said he, " fear not ! The Lord has
opened my bodily eyes, so that spirits see through them
into the world. I shall soon be out of this state, which
ILLUMINATED EYES. 227
will not hurt me." In about half an hour the shining ap-
pearance left his eyes. His old servant professed to know
when he had conversed with heavenly spirits, from the
pleasure and calm satisfaction in his countenance, whereas
when he had been infested by wicked spirits, he had a
sorrowful face.
What is here related of his eyes has reason to support
it. Animation plays upon the eye, and shews that there
are fire channels laid down in the tissues of that organ, or
how could the brilliance permeate it ? There is a fnnd of
optics in common life that science has not observed, for the
eye, prior to the hand, is the power that commands the
world. The eye is of Protean possibilities : the soul shoots
through it, and the look is either snaky, or angelic. Each
passion has its proper rays. This, of the individual eye.
But if one soul can make an eye lustrous, two or more
looking through the same eye will project a larger flame.
We notice a peculiar appearance in Swedenborg's portrait,
what our friend Dr. EUiotson deems that of an " amiable
lunatic :" certainly the common objects appear to claim
but little of its attention, but if there is a vacancy, it is
only a space for spirits, and when it was filled by them,
Swedenborg would no doubt shine from the borrowed souls
to those who saw him.
We have already spoken (p. 153) of one of his voyages to
Sweden: we will complete this set of anecdotes, with the
stories told of Swedenborg by two other English ship cap-
tains. He sailed from Sweden on a certain occasion with
one Captain Harrison. During almost the whole voyage
he kept his berth, but was often heard speaking, as if in
conversation. The steward and cabin-boy came to the
captain, and told him that Swedenborg seemed out of his
head. "Out of his head or not," said the captain, "so
long as he is quiet I have no power over him. He is
always reasonable with me, and I have the best of weather
228 LIFE OF SWEDENBOR6.
when he is on board." Harrison told Robsahm laughingly,
that Swedenborg might sail with him gratis whenever he
pleased; for never since he was a mariner had he saeh
voyages as with him.
The same luck went with Captain BroweU, who carried
him from London to Dalaron in eight days, during the
most of which, as in the former instances, he lay in his
berth and talked. Captain Hodson also, another of his car-
riers, was but seven days on the voyage, and found Sweden-
berg's company so agreeable, that he was much delighted
and taken with him : as he confessed to Bergstrom.
In this context we introduce what Springer says of Swe-
denborg' s clear seeing as regarded himself. '* All that he
has related to me respecting my deceased acquaintances,
both friends and enemies, and the secrets that were between
us, almost surpasses belief. He explained to me in what
manner the peace was concluded between Sweden and the
king of Prussia; and he praised my conduct on that occa-
sion: he even told me who were the three great personages
of whom I made use in that afiPair; which, nevertheless,
was an entire secret between them and me. I asked him
how he could be informed of such particulars, and who had
discovered them to him. He rejoined, 'Who informed
me of your affair with Count Ekeblad? You cannot deny
the troth of what I have told you. Continue,' he added,
'to deserve his reproaches: turn not aside, either for
riches or honors, from the path of rectitude, but on the
contrary, keep steadily in it, as you have done; and you
will prosper.' " In the affair alluded to, Count Ekeblad,
in a political altercation, had provoked Springer to draw
his sword upon him ; but they had afterwards composed
the quarrel, and promised never to mention it while both
parties were alive. On another occasion the Count had
attempted to bribe Springer with a purse of 10,000 rix
dollars, which sum and circumstances Swedenborg particu-
ANECDOTES. 229
larly mentioned to the latter, saying that he had them
from the Count, just then deceased.
In his Diary Swedenhorg has spoken at great length of
the fates in the other life of many celehrated persons with
whom he had been acquainted in the world; nor has his
pen been withheld from similar particulars about his own
relations. On this account, the work could not have been
printed in his own day, without giving offence to the sur-
vivors of those whom he has thus described. Sometimes
his unreserve led him to announcements which must have
been grating to his auditors. An instance of this kind
occurred on his voyage from Gottenburg to London in
] 747. The vessel in which he was a passenger stopped at
Oresound, and M. Kryger, the Swedish Consul, invited the
officers of the custom-house, together with several of the
first people of the town, all anxious to see and know Swe-
denhorg, to dine with him at his house. Being all seated
at table, and none of them taking the liberty of addressing
Swedenhorg, who was likewise silent, the Swedish consul
thought it incumbent on him to break silence, for which pur-
pose he took occasion from the death of the Danish king
Christian VI., which happened the preceding year, (1 746,) to
enquire of Swedenhorg, as he could see and speak with the
dead, whether he had also seen Christian VI. after his
decease. To this Swedenhorg replied in the affirmative,
adding, that when he saw him the first time, he was accom-
panied by a bishop, or other prelate, who humbly begged the
king's pardon for the many errors into which he had led
him by his counsels. A son of the said deceased prelate
happened to be present at the table : the consul M. Kryger
therefore fearing that Swedenhorg might say something
further to the disadvantage of the father, interrupted him,
saying. Sir, this is his son ! Swedenhorg replied, it may
be, but what I am saying is true.
As to those in the other life with whom he could con-
230 LIFE OF SWEDENBOR6.
Terse, the privilege had its limitatious. When the Queen
of Sweden asked whether his spiritual intercourse was a
science or art that could be communicated to others, he
said No, that it was a gift of the Lord. " Can you then,"
said she, " speak with every one deceased, or only with
certain persons? He answered, I cannot oonverse with all,
but with such as I have known in this world, with all
royal and princely persons, with all renowned heroes, or
great and learned men, whom I have known, either per-
sonally, or from their actions or writings; consequently,
with all, of whom I could form an idea; for it may be sup-
posed that a person whom I never knew, and of whom I
could form no idea, I neither could nor would wish to
speak with." In further proof of this, we may cite an
anecdote related by Ferelius. " With other news," says
he, " which on one occasion I received from Sweden through
the post, was the announcement of the death of Sweden-
borg's sister, the widow Sundstedt. I communicated this
information to a Swedish gentleman whose name was
Meier, who was travelling in England at that time, and
who happened to be at my house when the news came.
This person went immediately to Swedenborg, and con-
veyed the intelligence of the death of his sister. When he
returned he said, that he thought Swedenborg' s declara-
tion respecting his intercourse with the dead could not be
true, since he knew nothing of the death of his sister. The
next time I saw the old man I mentioned this to him,
when he said, * that of such cases he had no knowledge,
since he did not desire to know them.' "
On one occasion he was applied to under the following
circumstances. A certain Minister of State flattered himself
that he could, through Swedenborg, obtain some particulars
of what had become of a prince of Saxe-Goburg-Saalfeldt,
named John William, who disappeared in the year 1 745,
without any one knowing what had become of him. No-
ANECDOTES. 231
thing was said either of his age, or his person. Swedenborg
made an answer which is preserved in the hbrary of his
Excellency Lars von Engerstrom. He said among other
things that the prince, after being twenty-seven years in
the spiritual world, was in a society, into which he (Swe-
denborg) could not readily gain admission: that the angels
had no knowledge of his state, and that the matter was
not important enough to warrant his asking the Lord
himself about it.
We here introduce an anecdote which has not before ap-
peared in Enghsh, to illustrate the genius of Klopstock.
" Swedenborg," says the poet of the Messiah, "was once
at Copenhagen. Our ladies would not let me alone till I
visited him. I did not care to see him. He was no object
of curiosity to me. History is full of cases of those led
astray by pride, Uke Swedenborg. I fell into disgrace with
him at once, because I had no taste for buying his dear
quartos. I came directly to the point, and begged him to
talk with one of my deceased friends. He said with a tone
still more drawUng than usual : ' If his Royal Majesty the
reigning King of Denmark, Frederic the Vth.' — I am not
adding a syllable — 'had most graciously ordered me to
speak with his deceased wife, her Majesty Queen Louisa.' —
Here I interrupted him. * It appears then,' said I, ' that a
man who is not a prince, and whose friends may neverthe-
less be in the other world, is not worthy to be spoken for
by Mons*". Swedenborg.' I went away, and he said while
I was going : ' when you are gone, I shall be again directly
in the company of the spirits.' ' I was wrong,' I answered,
' not to have hurried away sooner, for you ought not to lose
a single moment on my account, of the time that you pass
in such good company.' "
Was errand ever so idle ? a man requiring to be certified
of the spiritual world, but prompted by " no curiosity."
The ladies, always the sensible half of us, should have
232 LIFE OF SWEDENBORG.
gone themselves^ sooner than have despatched such a mes-
senger. Swedenborg naturally sent him to his writings,
bat Klopstock would not know them. He ''came to the
point at once." If the spiritual world had been a chest
of drawers, no one would have opened it for him on
such a shewing. There was not live motive enough to
command the opening of a peepshow. He never waited
for the completion of Swedenborg' s sentence, but has left
us to guess what it might have been. He had made up his
mind previously, and long before the visit, was running
over with acrid unbelief. The interview reminds us of our
own times. We might imagine, mutatis mutandis, that
Klopstock versus Swedenborg was an allegory of Mr.
Wakley sentencing the Okeys, or of the Athenaum with
its thumb- screw upon Miss Martineau. And then proh
pudor! the man was a poet! "Where there is no vision,"
saith the Scripture, " the people perish." At such a time
the poets are the first to gasp and die of the missing ether.
He should have known his craft better.
In the early part of this biography (p. 15) we narrated
the only love affair in which our author was engaged.
Sandel says on the general subject: "Swedenborg was
never married. This was not owing to any indififeren(»e to-
wards the sex ; for he esteemed the company of a fine and
intelligent woman as one of the most agreeable of pleasures ;
but his profound studies rendered expedient for him the
quiet of a single life." General Tuxen also relates that,
" He once jocosely asked him, whether he had ever been
married, or desirous of marrying ? Swedenborg answered,
' That he had not been married ; but that once in his youth
he had been on the road to matrimony. King Charles the
Xllth having recommended the famous Polheim to give
him his daughter.' On asking what obstacle had prevented
it, he said, * She would not have me.' . . The General
craved his pardon if he had been too inquisitive : he re-
KLOFSTOCK. 233
ptied^ ' Ask whatever question you please, I shall answer
it in truth.' Tuxen then enquired whether in his youth
he could keep free from temptations with regard to the
sex ? Swedenhorg replied, ' not altogether ; in my youth
I had a mistress in Italy.' " We doubt whether Italy
should stand here, for he was 52 years of age when in that
country. Robsahm''^ mentions the same thing, but with-
out any such specification. With regard to Emerentia
Polheim, Swedenhorg in his old age, as Tiibeck relates,
assured the daughters and sons-in-law of the former object
of his affection, as they visited him in his garden, that
" he could converse with their departed mother whenever
he pleased." It was told us by the late Mr. Charles
Augustus Tulk, but we have no document for it, that our
author used to say that he had seen his allotted wife in
the spiritual world, who was waiting for him, and under
her mortal name had been a Countess Gyllenborg. If it
be true, it is a corroboration of Dante and Beatrice.
We have already dwelt at length upon the signs which
for some years preceded the opening of Swedenhorg' s spi-
ritual sight. These indeed were of such a nature, that he
afterwards wondered that he had not previously arrived at
the persuasion that the Lord governs the universe by spi-
ritual agency. Nevertheless he was in a position to make
every allowance for the scepticism of others, for he admits
that on one occasion, many months after he had spoken
with spirits, he perceived that if he were remitted into his
former state, he might still fall back into the opinion that
all he had seen was phantasy.
In the former part of this work, we have had occasion
to notice some peculiarities that Swedenhorg mentions of
himself, as predisposing him to spirit seeing. Did we
know more of his history, it is probable that these might
* TafeFs Sammlung von Urkunden betreffend das Leben und den
Character Eman, Sfaedenborg*9. Abtheilung iii., p. 20.
234 LIFE OF SWEDENBOR6.
be greatly extended, for whatever may be thonght of Sis
mission, it is certain that his case stands alone for the
completeness of his peculiar gift, and its uninterrupted
exercise. And as Deity operates by his own regular laws,
we are sure that in such a person, every natural provision
existed that the circumstances required. Hence Sweden-
borg's ease may be studied like any other object of science.
If it could, however, be shewn that his peculiarities, were
physical, hereditary, or acquired, this would not settle
either way the question of his pretensions. Nay were it
sure that he was stark mad, it would not dispossess us of
one truth or vision in his writings : these would survive the
grave of his personal reputation, and bring us back to the
ancient faith, that madness too has a divine side, and in
its natural heedlessness sparkles with wisdom and prophecy,
or even sometimes is interpolated with the directer oracles
of God.*
But we deem that his state was in part hereditary, phy-
sical and acquired. His father and mother were as ready
to believe in the angelic inspirations of his childhood, as he
himself to indulge in and asseverate similar intercourse in
after life. " Several of Bishop Swedberg^s works," says
Sandel, " seem to shew a tendency to behold in certain
events a species of prophetic indications." The bishop
was particularly pleased to inform himself of supernatural
appearances, one of which he recorded in his works, and
also wrote an account of itf to the Bishop of Bristol in
1710, wherein he said, that "its truth was certain," and
* Coleridge says of Swedenborg: ''O! nos terqne qnaterque felices,
si modo hujus saeculi doctis et docentibus datum fuerit eandem insaniam
insanire, dementiam scilicet coelestem et de mente diving effluentem !"
(S. T. C, Sept. 22nd, 1821, Highgate.) Seethe Monthly Magazine,
Vol. v., p. 614, 1841.
t See the British Magazine, Sept. 1746, p. 252, 253 : also Swe-
denborg's Animal Kingdom^ Vol. II., p. 428 in the notes.
PREDISPOSITION TO SEERSHIP. 235
had been confirmed by tbe personal enquiries of Field Mar-
shal Count Steinbock. He ended his letter to the bishop
thus : '' I am not inclined myself^ and would be far from
persuading any one, to credulity and superstition. But
may not the all-wise God, in all ages, think it necessary,
by extraordinary instances, to &l upon the minds of man-
kind some signaf impressions of his over-ruling power, and
of the truth of his holy Grospel?" More may come out
on this head, when Bishop Swedberg's Autobiography is
published. In the meantime we further obserre, on the
authority of Dr. Tafel, that spirit-seeing has recently ap-
peared in a youthful descendent of the Swedenborg family
now living in Sweden. And for the rest, Scandinavia itself
is a charmed magnetic land, native also in the narrow depths
of science, and peculiarly fitted for contributing to Europe
a mathematical seer, strong enough to overrun both mys-
tery and science from the tertium quid of his own profound
individuality. This is just what Swedenborg, with his first
adult lips, professed to do.
His coolness and tranquillity, and unselfish character,
were also circumstances essential to his higher gifts. We
know how vital they are to the prosecution of the sciences.
" The Lord," he said, " had given him a love of spiritual
truth, that is to say, not with a view to honor or profit,
but merely for the sake of the truth itself." No man of
that age was so uninterrupted in his mind, or so nakedly
devout to his objects as Swedenborg. ^'The elements
themselves," said Sandel, '^ would have striven in vain
to turn him from his course." The competency also of
his fortune excluded one species of cares, which he seemed
only to taste occasionally, for the experiment of their
spiritual results. There is a passage in his Diary which
illustrates this. " I have now," says he, " been for thirty-
three months in a state in which my mind is withdrawn
from bodily affairs ; and hence can be present in the so-
236 LIFE OF SWEDENBOR6.
cieties of the spiritual and the celestial. . . Yet whenever
I am intent upon worldly matters, or have cares and desires
about money, (such as caused me to write a letter to-day,)
I lapse into a bodily state ; and the spirits, as they inform
me, cannot speak with me, but say that they are in a manner
absent. . . . This shews me that spirits cannot speak with
a man who dwells upon worldly and bodily cares ; for the
things of the body draw down his ideas, and drown them
in the body. March 4, 1748." It was however seldom
that Swedenborg experienced such distractions, and as for
his fame in the world, and the success of his books, these
were things that did not trouble him. When General Tuxen
asked him how many he thought there were in the world
who favored his doctrine, he replied, that " there might
perhaps be fifty, and in proportion the same number in the
world of spirits." But said he to Springer, " God knows
the time when his church ought to commence."
His diet was a constant harmony and preparation of his
seership. "Eat not so much" (above, p. 75, 76) was
written over its portal, and the instruction was obeyed
throughout the curricuhim of his experiences. The vermin
of gluttony are all those bodily lives that exceed the domi-
nion of spiritual ; and these he cast out and kept out, fining
down the body to the shapely strictness of the soul. We
read of one excess that he committed of so peculiar a nature,
that we tell it in his own words. It occurs in his Diary,
with the strong heading, "The stink of intemperance."
" One evening," says he, "I took a great meal of milk
and bread, more than the spirits considered good for me.
On this occasion they dwelt upon intemperance, and accused
me of it." He then proceeds to say, that they made him
sensibly perceive the foulness which their ideas attributed
to him. If so infantine a debauch was thus reproved, we
may imagine how sensitive a thermometer of appetite his
daily spiritual relations furnished; how the spirits that
HIS DIET. 237
came to him opened a correspondence with the " animal
spirits" that were embodied by his diet. Seership, as a
general rule^ is coincident with abstemiousness, which is
the directest means of patting down the body, and by the
law of the balance, of lifting up the soul ; and where seer-
ship is thus produced, it will of itself lead to new demands
from the soul, or new exigences of temperance. We might
instance the Hindoo seers as examples of these remarks,
or we might support them by numerous cases occurring in
£urope, and even at the present time ; not to mention that
the germs of the experience are within every man's know-
ledge.
As the man depends so much upon the dinner, and the
dinner upon the appetite and the self-control, it is interesting
to know what was the diet of a man so industrious, peace-
ful and deep-eyed as Swedenborg. For some time after his
spiritual intercourse commenced, his mode of living appears
to have been not unusual, excepting that the quantity was
moderate : he occasionally drank one or two glasses of wine
after dinner, but never more ; and he took no supper. In
company, throughout his life, he followed the habit of the
table, and took wine, "but always very moderately." During
the last fifteen years of bis life he almost abandoned the
use of animal food, yet at times would eat a little fish, eels
particularly. His main stays were bread and butter, milk
and coffee, almonds and raisins, vegetables, biscuits, cakes
and gingerbread, which he used frequently to bring home
with him, and share with the children. He was a water-
drinker, but his chief beverage was coffee made very sweet,
and without milk. Collin, is correct when he says that
pensive men generally are fond of coffee. At his house in
Stockholm he had a fire from winter to spring almost con-
stantly in his study, at which he made his own coffee, and
drank it often both in the day and the night. He took snuff
largely. It appears that he abstained from animal food
238 LIFE OF SWEDENBORG.
from dietetic considerations. At the same time there dwelt
in his mind a vegetarian tendency, pointed towards the
future, or at least, what is the same thing, crying out from
the past. He writes on the subject in his Arcana as follows:
" Considered apart, eating the flesh of animals is somewhat
profane. The most ancient people never on any account
eat the flesh of either beast or fowl, but lived entirely upon
grain, especially on wheaten bread, on fruit, vegetables
and herbs, various kinds of milk, butter, &c. It was
unlawful for them to kill animals, or to eat their flesh.
They looked upon it as bestial, and were content with the
uses and services that animals afforded them. But in pro-
cess of time, when men became as cruel as wild beasts,
yea, much more cruel, they began to slay animals, and eat
their flesh ; and in consideration of this nature in man,
the killing and eating of animals was permitted, and con-
tinues to be so."
Some of Swedenborg's pursuers have alleged the whole
of his experiences to his coffee-drinking ; for coflFee, acting
upon a pure temperament, will, they say, produce excita-
bility, sleeplessness, abnormal activity of mind and imagi-
nation, and fantastic visions ; also loquacity. "We credit
these effects of coffee. But he is a medical pedant who
would try to pour the Arcana or the Diarium out of a coffee
pot. Nevertheless there is a truth in the allegation, for if
Swedenborg's was a life providential for a certain end, then
the coffee might be a part of the providence, and lend its
import to the seer. We forget that if God makes the world,
he also makes everything in it, and a new world of things
through other things. If coffee will dispose to clear-seeing,
surely the means do not injure the end. No doubt seers
are as regular fabrics as crystals, and not a drug or beny
is omitted from their build, when it is wanted. Apart firom
metaphysics, the time has gone by when anything is made
out of nothing. The question then is, not only how Swe-
COFFEE. 239
denborg came to be a visionary, but also what are his Tisions
worth ? Let the revelations criticize the coffee, as well as
vice versd. The prophets of old, unless we are mistaken,
had their diet enjoined; but the diet which supported, would
be the last thing to contradict the prophecy. The truth is,
we do not yet know what diet ensures, or that it is the
stuff in the potter's hands that makes us either porcelain
or common pot, either satin or cotton.
Swedenborg was peculiar in the matter of sleep ; in his
latter years he paid little attention to times and seasons ;
often labored through the whole night, and had no stated
periods of repose. " When I am sleepy," said he, " I go
to bed." He kept also little account of the days of the
week. As we have seen already, he sometimes continued
in bed for several days together, when enjoying his spiritual
trances. He desired Shearsmith never to disturb him at
such times; an injunction which was necessary, for the
look of his face was so peculiar on these occasions that
Shearsmith sometimes feared he was dead. A.t other times,
as soon as he awoke he went into his study (when in Stock-
holm), kindled the embers of his fire from a ready supply of
dry wood and birch bark, and immediately sat down to write.
He was not fluent in conversation; indeed he had
an impediment in his speech, which perhaps predisposed
him to the loss of it that he suffered from his apoplectic
seizure. It does not appear that he had a remarkable faci-
lity for acquiring languages, for we find that although he
resided so long in London, he could not hold a running
conversation in English. He was, however, sufficiently
acquainted with the modern languages, as well as with
Hebrew, Greek and Latin. All the authorities agree that
his speech, though not facile, was impressive. He spoke
with deliberation, and when his voice was heard, it was a
signal for silence in others, while the slowness of his deli-
very increased the curiosity of the listeners. He entered
240 LIFE OF SWEDENBORG.
into no disputes on matters of religion, but when obliged
to defend himself, he did it mildly and briefly; and if any
one insisted upon argument, and became warm against him,
he retired, with a recommendation to them '* to read his
writings.*' One day, when Mr. Cookworthy was with him
in Coldbath Fields, a person present objected to something
that he said, and argued the point in his own way ; but
Swedenborg only replied, "I receive information from
angels upon such things :" a response of a forcible nature,
supposing it true, for how many problems introduction into
the spiritual world would answer : what a smiting criticism
for instance Polheim made, or rather was^ upon the burial
sendee, just because he stood beyond the grave (p. 90) . Mr.
Burckhardt relates, that on one occasion he was present
when Swedenborg dined in London with some of the Swedish
clergy; and a polemic arising between him and one of them
concerning the Lord, and the nature of our duty to Him,
Swedenborg "overthrew the tenets of his opponent, who
appeared but a child to him in knowledge." We can believe
that there was a formidable power in his slow utterances.
Were this the place we might say much upon the almost
invariable partition that takes place between the gifts of
speaking and of thoughtful writing ; so seldom united in
one person. The difference between the endowments lies
somewhat in mental velocities, the writer deploying his
forces with a slowness measured to the pen strokes ; the
orator rushing forth with his at voice-speed. The light and
heavy dragoons of intelligence fulfil different tactics in the
battles of the Word. Where impediment of speech takes
place, it is a sign of lacking communication between the
mind and the organs— of meanings in discourse coming
down flashwise; and in Swedenborg* s instance, it might
argue some predisposition for that separation and absence
of soul from body for which his life was otherwise remark-
able : if this be not too medical an opinion.
PECULIARITIES. 241
When in London he went occasionally to the Swedish
church, and afterwards dined with Ferelius or some other
of his countrymen ; but he told them that " he had no
peace in the church on account of spirits, who contradicted
what the preacher said, especially when he spoke of three
persons in the Godhead, which amounted in reality to
three gods."
During his latter years he became less and less attentive
to the concerns of this world : even when walking abroad
he seemed to be engaged in spiritual communion, and took
little notice of things and people in the streets. When he
went out in Stockholm without the observation of his do-
mestics, some singularity in his dress perchance would
betoken his abstraction. Once when he dined with Rob-
sahm's father, he appeared with one shoe buckle of plain
silver, and the other set with precious stones ; greatly to
the amusement of the young ladies of the party. But a
man of 80 and upwards, a seer and an old bachelor besides,
might be pardoned for some inattentions.
In person, says Shearsmith, he was about 5 feet 9 inches
high, rather thin, and of a brown complexion. His eyes
were of a brownish gray, nearly hazel, and rather small.
He had always a cheerful smile upon his countenance.
Mr. Servants remembered him as an old gentleman of a
dignified and venerable appearance, whose thoughtful yet
mildly expressive countenance, added to something very
unusual in his air, attracted his attention forcibly. When
Collin visited him he was thin and pale, but still retained
traces of beauty, and had something very pleasing in his
physiognomy, and a dignity in his erect stature. Ab
Indagine relates that his eyes were always smiling ; and
Bobsahm, that his countenance was always illuminated
by the light of his uncommon genius. When he lodged
with Bergstrom he usually walked out after breakfast,
dressed neatly in velvet, and made a good appearance.
M
242 LIFE OF SWEDEN BORG.
His suit, according to Shearsmith, was made after an old
fashion, and he wore a full-bottomed wig, a pair of long
raffles, and a curious hilted sword, and carried a gold-headed
cane. In Sweden his dress was simple, but neat and con-
venient : during the winter he was clad in a garment of
reindeer skins, and in summer, in a study gown, ^^ both
well worn," — so Bobsahm says, — "as became a philo-
sopher." Ferelius has an odd anecdote about him : " that
he never washed his face or his hands, and never brushed
his clothes, but said that no dust or dirt would stick to
him." Tafel considers this to be a calumny, which perhaps
it is, but Ferelius does not say so. We may remark that
at the time of which the reverend gentleman speaks, Sweden-
borg was in his 84th year. Noiae of his other biographers
allude to this peculiarity. He would not tolerate Hnen
sheets on his bed, but lay between woollen blankets.
Wherever he lived, his habits were plain to the last degree ;
in Stockholm he Required no services of his old gardener's
wife, but to make his bed, and bring a large pitcher of water
daily to his study : for the rest, he waited upon himself.
His journeys were made with no parade, and few of the
conveniences of travelling. He took no servant with him,
and rode in an open waggon from Stockholm to Grottenburg,
where he embarked for £ngland or Holland, to have his
manuscripts printed.
In money matters Swedenborg was at once saving and
liberal. Those with whom he had affairs, spoke always of
his generosity. Provided with sufficient means, he admi-
nistered them strictly for public services. Whatever his
motives might be, it is certain that he would receive back
no proceeds from the sale of certain of his works, but
dedicated the whole to religious subscriptions.* Possibly
* It is probable, however, that he derired some valaable retams
from his scientific books, and particularly from his Philosophical and
Mineral works. See Robsahm.
HIS HABITS AND MANNERS. 243
he deemed that as he was hut an amanuensis of spiritual
powers, he had no right to keep a commercial account of
the results. Moreover, he sold his works at unremunerative
prices, and indeed gave a great portion of them away.
When Dr. Hartley offered to lend him money, he returned
for answer that *' as to this world's wealth he had what was
sufficient, and more he neither sought nor wished for."
Count Hopken says that " he lived frugally without sordid-
ness, and that his travels cost him no more than when he
remained at home." He was not remarkahly in the hahit
of almsgiving, for he used to say that '' most of those who
solicit alms are either lazy or vicious, and if from compas-
sion you give them money without examination, it is rather
an injury than a henefit." He did not lend money, for
that, he said, is the way to lose it; and hesides, he added,
" I want my money to pay the expenses of travelUng and
printing." When Shearsmith, his landlord, presented his
bills, Swedenborg used to send him to his drawer to pay
himself; a careless-lookiog mode, but clairvoyant people
know of course with whom they have to deal.
His manners were those of a nobleman and gentleman
of the last century. He was somewhat reserved, but com-
plaisant ; accessible to all, and had something very loving
and taking in his demeanor. Personally he left good im*
pressions behind him wherever he appeared.
His labors during the sixty-three years of his authorship,
were of a surprizing magnitude: we may estimate that his
volumes would make about sixty octavos of 500 pages each
in English. About forty of these are already translated,
and many of them have gone through numerous editions in
England and America. When it is remembered that his
works consist almost entirely of the deepest analysis, or
treat upon the highest subjects, the quantity which issued
from his pen becomes still more astonishing. There is
indeed a vast amount of repetition in his books, for as be-
M 2
244 LIFE OF 8WEDENBOR6.
seemed a teacher, he professed repetition, and was careless
of artistic effect. But with all deductions, his quantity
does not greatly exceed his quality.
He made use of no amanuensis for his hooks, hut was
self-helping as well as self-contained throughout. From
the beginning of his theological mission, he framed indexes
or rather digests of what he wrote, whereby he was enabled
to refer from part to part of his extensive manuscripts.
These indexes are models of compression and arrangement,
and, are themselves large and readable volumes. They
shew at a glance what a crowd of ''capital aphorisms'"*^
there is in his works, and how impossible it is to give an
exhaustive statement of them in a short compass. In his
latter years, the Bible in various languages, was his whole
library.
Our narrative has shewn that Swedenborg resided in
London many times, and there published many of his
works. It may not be unpleasing to the English reader to
know what he says of our nation in the spiritual world.
His Diarj/ in particular abounds with passages about us,
but we can cite only one from the Continuation of the Last
Judgment : ** The more excellent of the English nation,"
says he, '' are in the centre of all Christians, and the rea-
son why they are in the centre is, because they have
interior intellectual light. This is not apparent to any one
in the natural world, yet it is conspicuously so in the spi-
ritual world. This light, they derive from the liberty they
enjoy of thinking, and thence of speaking and of writing.
Among the people of other nations, who have not such
liberty, intellectual light is buried, because it has no out-
let. This light, however, of itself, is not active, but is
rendered active by others, especially by men of reputation
* «<No person,'' says Bacon, " is equal to the forming of apho-
risms, or would ever think of them, if he did not find himself
copiously and solidly instructed for writing upon a subject."
ENGLISHMEN IN THE SPIRIT. 245
and authority among them. As soon as anything is said
by these men, or as soon as anything they approve, is
read, that light shines forth ; but seldom sooner. On this
account the English have governors placed over them in
the spiritual world, and priests of great name for learning
and powerful ability are given them, whose commands and
advice, from this their natural disposition, they cheer-
folly obeyed.
" They rarely go out of their own society, because they
love it, even as in the world they love their country.
Moreover, there is a similarity of disposition among them,
in consequence of which, they contract intimacy with
friends of their own country, and seldom with others ; and
they mutually minister to each others wants, and love sin-
cerity." May the best among us long stand as high in
both the worlds !
The upper parts of Swedenborg's character rose from the
groundwork of excellent citizenship and social quaUties.
Naturally inoffensive and conservative, he was at one with
the general polity, and never dreamt of innovations that
should interfere with the moral basis of the state. Even
his theology was referable, in his view, to an existing
authority in the Bible, and in harmony with the earHest
creeds of the church, so far as they went. He lent himself
freely to his family ties, but never allowed them to inter-
rupt his justice. As a friend he was staunch and equally
independent. The sentiment of duty ruled him without
appeal in his public as in his private affairs : he had no
acquaintances but society and his country when their inte-
rests were involved. In disseminating his religious ideas,
he was open and above board ; placed his books within the
reach of the Christian world, and there left them, to Pro-
vidence and the readers. By no trick did he ever seek to
force attention, and intrigue had no part in his character.
Notwithstanding his attachment to his first admirers, he
246 LIFE OF SWEDBNBOR6.
kept his own space around him^ and was not impeded by
any foUowers. Tender and amicable in his nature, he was
always distant enough to have that large arm's-length that
so peculiar a workman required. Ambition he must have
had in some sense, but so transpierced and smitten with
zeal for his fellows, that we can only call it, public love.
The power of order and combination, is a main feature in
his capacious intellect ; those who open him as a visionary,
are struck with the masculine connexion which he every
where displays. His sensual nature was evidently an obe-
dient though a powerful vehicle to his mind. He was per-
fectly courageous in that kind that his mission needed ;
firm, but unobtrusive, in all courts and companies, and
ever bending whither his conscience prescribed. Religion
was the mild element that governed the rest, converting
them past their own natures by its lively flames, and he
walked with the constant sentiment of Grod between him
and his fellows, giving and receiving dignity among Grod's
children. His life indeed is not heroic in the old fashion,
but take his own account of it, and he has travelled far
and perilled much: he has seen and been what would
bleach the lips of heroes. Whether you receive his account
or not, you must own that his structure was heroic, for
how otherwise could he have outlived those tremendous
'^ fancies" of heaven and hell. But let that pass, and we
still claim him as a hero in the new campaign of peace.
The first Epic of the Study is the song that will celebrate
him. There are many simple problems, but how few dare
face them : it is more difficult to be courageous there than
before batteries of cannon : it is more impossible to the
most to lead the forlorn hopes of thought, discouraged
since history began, to victory, than to mount the scaling
ladder in the imminent deadly breach. To do the one re-
quires only command of body ; to perform the other needs
courage over the brain itself; fighting against organism and
HIS CHARACTER. 247
Stupidity older and more terrifying than armies. Select
your problem^ and ask the world round who will besiege
it until it cedes the truths and you soon find that of all
the soldiers there is none who does not straightway shew
fatigue and sob impossible, which are cowardice under its
literary name. In these ages there has been no man who
stood up so manfully to his problems as Swedenborg, who
wielded his own brains so like a spirit, or knew so experi-
mentally that labor rises over death. Therefore we name
him Leader of the world's free thought and free press;
the Captain of the heroes of the writing desk.
PART IV.
It is extraordinary how well Swedenborg has answered the
children's questions; those enquiries of little tongues that
the parents divert, but do not satisfy. If we wished to
give his theology an experiment, we should select for its
recipients children of from five to ten years of age, and
teach them nothing of it except in answer to their own en-
quiries. The whole scheme would be elicited presently by
the moving curiosity of almost infantine querists. As a
satisfaction to such Uke, including those simple adults
whose faculties are as those of children, there is a com-
pleteness in his revelations ; the first circle of intellectual
wants is gratified with parental forethought; the proffered
education, drawn forth by the pupil himself, is exact and
suitable; and the youthful mind runs no danger of subse-
quent complexity in the learning with which his easy
teacher provides him. The personal Maker of the world,
his name and abode; His quality as the best of men; the
purpose of all things for our use; the immortality not
of the soul but of the man, or rather not his immortality
but his straight continuance; the way in which people die
and rise again; the great pleasantness of heaven for the
good, and the pain of hell for the naughty; the men and
women living in each of the bright stars, and one day
to be our friends — ^these are things to satisfy babes of all
conditions and ages. We would back Swedenborg for com-
forting little ones weeping over a lost brother or sister»
children's questions answered. 249
against all the clergy that ever preached. We would back
him at a marriage for throwing upon the wedding ring a
brighter shine of the skies. We should have confidence in
him for the real events and unguarded moments that hap-
pen to men through life. However this may be, he is the
first theologian with a voice that penetrates into the nursery,
and becomes part of the mother's tale, or the governesses
explanations. Indeed he has answered none but children's
questions, which are the first pure wants of knowledge.
Until these were met, no questions had been answered;
and so he began at the beginning. He is preeminently the
Gamaliel for the youngest faculties.
His own infantine acceptance of the Christian religion
enables him to converse with children's wants. No learned
man is so free from dogmatic learning as Swedenborg. He
came to his Bible as though seventeen centuries of con-
troversy had been rescinded in his favor, with a fresh eye
and an unconscious understanding. He left off mending
his nets, and became a fisher of men. It shewed much
faculty of communication, that he should be spiritually
with the old fishermen, in spite of the impediment of learn«
ing, and of the intervention of ages. The brain must have
been permeable, from his own adult organism, to the un-
abolished infancy within it. The most of men forget their
babyhood; if they were introduced to themselves long back,
they would blush, and " not have the pleasure" of knowing
themselves; the first-laid candid fibres of their souls have
been cowled over with rude red flesh, and are seldom
known to be extant within it. But so it was not with Swe-
denborg, who communicated from end to end of his expe-
rience in pleasant transits of clear-seeing and easy moving.
It was this that empowered him to go to the realms where
little children are. Once there, there is no difference of
ranks or ages, spirits or men. Christians or Turks; no dis-
tance between the sun and the eye ; impossibility is un-
M 3
250 LIFE OF 8WEDENBOR6.
knowiiy and death unsuspected. A man who can without
knot or break receive the flashes of his childhood, is from
his rarity a marvellous character, and good may be expected
of him.
The truths of the connexion of things are those espe-
cially that he may declare. Coherent himself from first to
last, he will see coherency where others miss it, and es-
tablish it where it is wanting. He will in short be a link,
affectionate, doctrinal, or real. Swedenboi^ was such a
link, and he and his writings may be looked on, in one
point of view, as entirely an organ of communications. Let
us regard them in this light with respect to some cardinal
topics.
Truths, like the world itself ^ich is one among them,
consist of two things, places and roads. The intellectual
globe lies round and colored as the material, consisting of
continents, countries and counties, or genera, classes and
species, and these are the places of the mind. Then be-
tween them, linking them in one, there are the truths of
connexion, or the analogies that run from subject to subject;
these are the roads of the mind. It is in knowledge so re-
garded that we now trace the presence of Swedenborg's
genius.
This view distributes away much of the difficulty that
hangs about him, and enables us to treat him in his three-
fold character of philosopher, seer, and subject of revela-
tions, without the one element impugning or annulling the
other two. The man who is open, is ipso facto an envoy
and ambassador living for amenities and reconciliations
which are not dreamt of until he appears.
A new religion is almost necessarily followed by new
communications established by mankind with various de-
partments of knowledge and existence; and Swedenborg
was the apostle of a new religion. His position of the
divine humanity as the sole, and only possible, object of
OPEN MEN. 251
worship, and his identifying of Jesas Christ with that ob-
ject, amounts to a fresh hnk between Grod and man, in
other words, to a new religion. The quantity of truth — of
way and intercourse that is inyolved in that tenet, can
hardly be estimated. In the highest case it unites the
senses with the soul, spirituality with history, divinity with
humanity, the private heart and the humblest knowledge
and confidence with universal love and the sovereign justice
of the Lord. It compounds or realizes the highest truth,
and brings it into the world. It is the central at-one-ment,
and already puts sight upon faith, and faith into sight,
and abolishes miracle, by constituting it afresh as the order
of nature. This is the greatest contribution of Swedenborg^s
books to human weal — the seizure of the fact, and the de-
monstration of the necessity, of the incarnation, because
this makes God approachable through Him who is the Way,
and approachable for all alike, children or men, learned or
unlearned, sensual or subtle. This we term a new religion,
because it leads us to a new Grod, and through a way new
in its fulness, namely, all our human faculties together.
After this, in which Grod himself is known to the senses,
all other cases of communication and correspondence, being
of a lesser nature, are easy and intelligible. Mankind is
most estranged from the Most High; if this distance by
his mercy be shortened and abolished, the smaller gap that
separates man from any created thing, cannot be an essen-
tifd bar to his brotherhood with it. If the space between
the Holy One that inhabiteth eternity, and the sensual
nature of mankind, be actually annulled, there is no space
left in the way of hindrance, but only as an organ of com-
munications. The world of truth in this wise is Hke the
great ocean covered with ships, it is all roads and highways,
one sublime plain, giving passage to every love, and fair
winds to all desirable knowledge.
There is no religion, if it be lively, but tends to open the
252 LIFE OF 8WEDENBOR6.
other life, because every religion prepares us for the future,
keeps the spiritual as an end in view, and by consequence
realizes it before the mind so far as it is able. Perhaps
with the exception of Protestantism, there is not a faith
recorded in the world's history but has leant upon super-
natural revelations; and these the more bright and frequent,
in proportion as we approach towards more primitive ages.
A religion that has not the key of the spiritual world, is to
this extent a failure, and enjoins its votaries to shoot at a
mark that is not put up. Swedenborg's eyes, opened upon
the other life, are then nothing extraordinary; they are
eyes exercising that function that belongs to every justly
religious man, and which is but a minor department of his
prerogatives, included in his knowledge of God. It is the
order of creation that the ends of actions should be seen, in
order to the shaping of beginnings, and seen not by intui-
tion or philosophy, but by fair straightforward sight. The
current vision of the end guides and steers the means to-
wards their local fitness in the work. The first communi-
cation then which we signalize in Swedenborg, is that
between the natural and spiritual worlds, which after being
shamefully lost, is logically restored in this plain religions
man.
Concurrently with this he is the medium of proclaiming
the spirit of the Word, and reconciling it with the letter.
This is but part of the former case; or rather it is the
whole, because the Word is the divine truth in heaven as
upon earth. The spiritual world of the Word is the uni-
versal heaven: heavenly truth, heavenly space and heavenly
objects are one and the same thing in that sphere. The
unfolding of the inward or spiritual sense is then coincident
with the entrance of a prepared man into the spiritual
world. The science of correspondences arises under these
circumstances. The comparison between two harmonious
worlds necessarily gives birth to it. Apart from this com-
SPIRITUAL OPENINGS. 253
parison^ troth must be simple and superficial; the spiritual
deficient in weight, the natural devoid of fire : but let the
two worlds be seen concurrently, and along the harmonies
that subsist between them, the one will pass into the other,
and a complemental marriage ensue. The truths of har-
mony or connexion, the doctrine of correspondences, are
the legitimate fruits of that union.
Swedenborg's function is therefore important because of
his experience : he had seen both soul and body, and knew
their harmony or agreement, which no one could know un-
less he saw Jboth. Some of his allegations founded upon
his compound experience may provoke incredulity. He
often says that he taught the angels of heaven many troths.
Philosophical shoulders shrug at the assertion. But why
so ? A man who Hved in two worlds at once, would, by
his doubleness, learo and teach somethmg that no single-
world denizen could suspect. The angels did not know,
until Swedenborg's visit, what matter was, or that it was
distinct from spirit ; they had lost their experience of it in
gaining that of spirit ; and it was only when a man came,
who embraced at once matter and spirit and the difference
between them, that an experience was given which taught
what the difference is. For positive experience is as need-
ful for angels and archangels, as for chemists, philoso-
phers, and mechanics. In fact, in all wisdom there is
no substance but fact, and nothing so divine as experience.
He that has it, no matter whether he be high lived or low
lived, upon his own subject, is a proper schoolmaster for
angels.
Swedenborg, then, as the correspondent between the
worlds, and between the soul and body of the Word, in
the exercise of his duplex sight and thought necessarily
learns, in his own measure, the science of correspondences.
This science is the spirit of his communications, regarded
in their altitude.
254 LIFE OF 8WEDENBORG.
An open mind is at one with itself, and feels itself as a
barmony ; whatever it thinks, is a thought enriched ; what-
ever it does, is a marriage deed. It is a soul and a body
in all cogitation and operation. Its truths are worlds, and
its worlds are truths. It is a bundle of centres where the
plumb lines of spirit tie love knots with the superficial rays
of nature, and lay in colored, living mosaic the ground
floor of a solid man. Thenceforth, his doctrines, embodied
and illuminated, are sights and voices — ^things seen and
heard. His intelligence is clairvoyance; what he thinks, that
he sees, and vice versd. Most of us are fragments and di-
vorces, — ^the products of some former violence or convulsion,
but such is not he, but rather a fair planet on which Eden
continues. Things to us the most irreconcileable, are his
sweet harmonies. He is most wilful when he is doing
God's will. His human reason is most independent when
he is recipient of a divine revelation ; his truth and God's
truth belong all the more severely to each because they are
the other's. The efforts of his genius are his obedience to
a divine commission. He does not turn the tables upon
his Maker, and discourse of "subject and object," and
other illegitimate offspring of divorced soul and body ; but
he knows that he is something because God is something,
and that any preponderance given to himself will make him
shadowy and eccentric. Such a man, in his measure, was
Swedenborg, and, therefore, at a certain stage of his de-
velopment, that is to say, of his Divine preparation, his
mind became a spiritual eye ; his thoughts, experimental
travelling ; his doctrines, spiritual cities and scenery ; and
the deep movements of his sympathy, intercourse with de-
parted men and women belonging to all ages and to several
universes. The whole was fenced around by the solem-
nization of the union between religion and good works,
whose early divorce had so long precluded the Book of Life.
This is the middle of harmony, the region of self-com-
SPIRITUAL OPENINGS. 255
munications, where hearty and life, and doctrine, and sense,
advantage each other and are each other. This is the
flavor of humanity, when it is ripe in the hands of Grod :
the fruit hangs upon the tree, and yet is dead to the tree,
for the sun is now the tree on which its ripeness grows.
We see that in a harmonic man there is nothing ahnor-
mal, hut all that is natural, in supernatural pretensions.
Man is at once a natural and a preternatural heing. It is
his own fault if he flings away his better half. Divine
commissions are intended to be common whenever men can
receive them. Worthy men and women departed are angels,
that is to say, God's ministers. There is no hereditary
nobility in the skies, but the poorest goodness takes its
own place. Many of the last are first, and of the first are
last. We are not then oflended with Swedenborg for claim-
ing a privilege which he asserts is the common privilege of
mankind. Every heart is meant to be a vessel of divine
sympathies ; every intellect, an instrument of divine com-
munications ; all senses are given that God and heaven may
he seen. The strangeness of this man's life is only a criti-
cism upon his age. Had he lived before that flood which
drowned the calmest perceptions of the race, he might have
passed for a common-place man, too much addicted to
worldly sciences, and impeded by mortality. Now he is
bright and remarkable from the murkiness of our civilized
air.
We have not yet done with that opening or road-making
which radiates from his works as a centre. There is no
large space of thought that has not become more accessible,
and we will add, more loveable, in consequence of what he
wrote. Observe the broad access laid down in his works
between his own theology and other religions. The science
of correspondences, the link between the worlds, comes
easily into lower relations, and proclaims the original unity
of religious systems. The Hindoo and Grecian mythologies
256 LIFB OF SWEDENBORG.
are translated into a Chriatianity as old as tbe world,
throogb the restoration of that oniyersal language whose
sjmhols are son and moon, and the objects of creation.
The first manifested Word of Grod was the world itself;
the meaning that lay in the world was what the first readers
understood. They wrote their mythologies, not in vowels
and consonants, but in hieroglyphical things. Those my-
thologies, at length, were ill and perversely written, and at
last the symbols overpowered the sense and occupied its
place. But still, whatever truth they have is to be attained
by hieroglyphic interpretation. What a field is here opened
for missionary enterprizes. The heathen may be led back
from the entanglement of their religions, to their own an-
cestral truths ; and then, by a readier passage, towards the
Christian centre. The church is the heart and lungs of
the world, and by such a missionary enterprize, its pulses
and attractions begin to permeate the Asiatic and Maho-
metan remoteness, to discuss and eliminate the accretions of
time, and to raise the whole race, as a man, into warm-
blooded life. No evidences, or even examples, plastered
upon heathenism, will convert the barbarian, but heathenism
itself is the unwilling witness to the Christian faith.
There is something well fitted to the Asiatic in Sweden-
borg's genius. His conception of the Grand Man, although
we believe icientificaUy original, is in singular harmony
with the large and spheral thought of the oriental religions.
Indeed, his scientific views are so similar to the Chinese
cosmogonies, that were it necessary to seek for the parentage
of the works of genius (which it never is), we might easily
build up the former out of the latter. There is, however,
an element in him which the East has not, a more than
European, perhaps a peculiarly Scandinavian activity, which
demands a material world as the stern proof-place of
thoughts and contemplations. There is also, by conse-
quence, a reliance on personal man, which tramples out
OPENING OF RELIGIONS. 257
Pantheism, and will be satisfied with no perfection less
spirit-shaped than a personal Grod ; and this is a side of
life that the East has squandered and forgotten.
The Mahometan creed is not unnoticed by Swedenborg,
and he regards it differentij from the Protestant divines.
With him it is a permitted, provisional religion, midway
between Christianity and the ancient East, which availed
to extirpate the idolatries of many nations, and to declare
some important truths, — such as the unity of Grod, which
may in time be united to the Christian facts. Moreover,
Mahometanism — ^the old-world Protestantism — opened in
its way the spiritual world ; and Swedenborg has gone far
to shew that the visions of Mahomet, whether fantastic or
not, may have been actual representatives in the spiritual
atmospheres ; and he does not imitate Grotius and his suc-
cessors, in branding the Arabian prophet as an impostor.
Indeed he has given a due to the legendary and fairy lore
of all nations, so that we hope in time to make it service-
able for the combined purposes of a spiritual and natural
anthropology.
As to the world's superstitious sciences, they are so im-
portant a field, that we regret to have little space to devote
to them in their connexion with Swedenborg^s principles.
There is a truth lies in them all. They are founded seve-
rally upon certain large insights and thaumaturgic powers,
which are never alien to nature when harmonious man ap-
pears. Magic itself is but the evil appUcation of the science
of correspondences ; the prevalence of magic was a reason
why that science was taken away from the earth. In our
own day, simultaneously with the appearance of Sweden-
borg, these lost arts and sciences are coming back, especi-
ally through mesmerism and its kindred progeny of truths.
We can only indicate that the student of these subjects will
find them amply treated from the spiritual side in Sweden-
borg's writings, and above all, in his Diary, where it is
258 LIFE OF SWEDENBOR6.
shewn that they are matters most accredited in the spiritual
world. The wonders of that world are palpable enough.
Perhaps, however, until our own day, no one was suffi-
ciently aware of how wonderful nature herself is going to be,
when the ages are riper, or of how certainly the height of
the spiritual is the prophecy of the future of the natural.
To our Saviour, this world was as plastic as any world need
be ; and to his true disciples, he promised the like powers,
and the like obedience from the world. In short, he in-
augurated the miraculous as the order of nature, and the
realization of this we look upon as the outward measure
and standard of the human regeneration. In the meantime,
the despised and obscure truths, by which nature already
emulates the spiritual, may group themselves, where their
aims are good, round Swedenborg's principles and corres-
pondences, as round a fortress sufficiently able to consolidate
and protect them. But as they value self-preservation, let
them resign their baser worldliness, and cease to lean upon
the corrupt impotence of materialism.
Nothing is more evident to-day, than that the men of
facts are afraid of a large number of important facts. All
the spiritual facts, of which there are plenty in every age,
are denounced as superstition. The best attested spirit
stories are not well received by that scientific courtesy,
which takes off its grave hat to a new beetle or a fresh
vegetable alkaloid. Large wigged science behaves worse to
our ancestors than to our vermin. Evidence on spiritual
subjects is regarded as an impertinence by the learned ; so
timorous are they, and so morbidly fearful of ghosts. If
they were not afraid, they would investigate ; but nature is
to them a churchyard, in which they must whistle their
dry tunes to keep up their courage. They should come to
Swedenborg, who has made ghosts themselves into a science.
As the matter stands, we are bold to say, that there is no
class that so Httle follows its own rules of uncaring experi-
OPENING OF STJFERSTITIONS. 259
ment and indaction, or has so little respect for facts^ as
the hard headed scientific men. They are attentive enough
to a class of facts that nobody valnes, — ^to beetles, spiders,
and fossils, — ^bnt as to those dear facts that common men
and women, in all time and place, have found full of inter-
est, wonder, or importance, they shew them a deaf ear,
and a callous heart. Science, in this, neglects its mission,
which is to give us in knowledge a transcript of the world,
and primarily of that in the world which is nearest and
dearest to the soul.
Swedenborg has also conducted a railroad from the 1 9th
century to Eden; a sympathy from the historical to the
unhistorical ages. Of all histories there is none so desirable,
or so unattainable, as the narrative of that happy state
before history began. The day of no annals is the only
portion of human experience which deserves to be recorded.
The tables of goodness and happiness give the kings and
priests of the immemorial epoch. Paradise was its name.
The re-discovery of that time and country is due to Swe-
denborg' s Arcana^ elicited from the simple record in Genesis,
All is written there, but till Swedenborg came, no man
could read it. The science of correspondences in union with
spiritual experience, has opened the path to those ancient
realms. What wings for the poor gravitating antiquary in
such disclosures as these! what a conversion of research
into a key to the lost and future happiness of the race. No
matter if at first the discoveries are of the spiritual kind;
they will lead without fail to the mundane account of the
earliest people, and unite with the archaeological sciences
when reason holds them with a firmer hand. The strata of
the earth have been explored; Swedenborg has explored
also the strata of the heavens : geology and ouranology
are natural counterparts; and the science that lies between
them and unites them, will give the physical story and the
metaphysical education, of our progenitors. Thereafter
260 LIFE OF SWEDENBORG.
we shall never travel by that road which lands civilization
back to savagery for its origin, or carries the savage to his
fint Adam in the monkey, but we shall see in the primitive
man a creature and a power worthy to issue from the imme-
diate Grod, though committed to nature and progress for
his destined perfections.
Another synthesis efiPected by Swedenborg is that of
poetry with reason and science. Never were things more
separate than these for the last thousand years. It has
been a disastrous quarrel for both parties, but especially
for science. Poetry has that in it which can stand by itself;
of native right, it takes the milk and honey of every land,
and solidly appropriates the pictures and fruits of never-
failing nature. Tet apart from knowledge, it is a savage
maiden, beautiful only as the landscape, whereas its pro-
per loveliness is of the stars and the skies. Moreover vol
the wild state it feeds upon terrors as well as delights,
upon good and evil alike, upon the monstrous equally with
the divine, until its food governs its inspirations, and the
bard becomes a charmer instead of a prophet. The science
of correspondences puts the truth of nature and revelation
into it, and sends an adequate criticism abroad with it in
its wildest flights. The poet may be doubly rapt when the
muse is sailing with creation. He is never so safe or so
wildly joyous as when in the convoy of the heavens. Ima-
gination is never so tasked as when it has to follow its
Maker. Subtlety, novelty, freedom, frenzy are all too little
nimble to keep pace with that infinite wisdom whose sport
and play is the world. Poetry by gaining a science of the
real, enters upon the only space where there is no limit,
but where imagination may tire its nervous wing, yet sleep
for refreshment when it will upon the humblest truths.
The science which emancipates poetry, is none other than
that of harmony, which we call, after Swedenborg, the
science of correspondences.
OPENING OF HISTORY AND SCIENCE. 261
Science too has erery thing to gain from its union through
the same medium with poetry. Hitherto the literary class,
representing the beauty of knowledge, have been unac-
quainted with 'the scientific, contending for its severer
truth. Science has suffered from the exclusion. Poetry
has its admitted aristocracy — names for all climates, ages
and sexes : Homers, Shakespeares, and the like. Science
has no names to match them. The art of understanding
the world has enlisted none of the genius that has eagerly
run towards adorning life with song and beauty. The
structure of Iliads and Hamlets is more divine than any
structure of the universe that has been shewn by Newton
or Laplace. This is because poetry has not become the
soul of science, which in truth it should be. Whatever
grasp has been yet attained by scientific principles, has
issued from the imagination as a force; from some leak of
poetry that has run into science: we ought then to open a
ship canal between the two through this great middle
science of harmonies. Never till then can there be a science
of fire and beauty, and so long as this is wanting, science
is deprived of one clear half of its dominions. Nay, until
then she is not in possession of one single complete fact,
because everything in creation has its own peculiar beauty.
The works of Swedenborg proclaim this marriage of the
rational with the imaginative powers. His works are the
first fruits of it. He shews by a series of wonderful ex-
amples that the highest imaginations are the merest scien-
tific truths. We could expect no other. It seems eminently
reasonable that the human powers at their full stretch and
in their lustiest life, should touch the facts that the living
Grod has made, more nearly and really then crawling and
commonplace sensualism can. If you want to understand
a beetle, look at it with all imagination through the glass
of the universe; translate it into a mineral, into a vege-
table, and into a man; run it along its own line of genera
262 LIFE OF SWEDENBOR6.
and species^ and let it catch illumination from them all ;
and when you have enlarged it from this associated em-
pire, its atomic theory will he palpable and distinct ; and
every habit, limb and entrail will be a self-evident proposi-
tion. At any rate the whole world will stand up for it.
Creation itself, in this science of correspondences, is the
method of study. The order of things gives the terms
of the mighty syllogism. The four seasons are laws of
thought that apply to everything; spring, summer, autumn
and winter are one formula that dissects it for you. A
stone or a man put fairly through their logic buds, blossoms,
fruits and winters. The mineral, the vegetable and the
animal are another of these formulas. Using them so, they
unlock another cabinet of truths in everything, for every-
thing contains them. The bones, for example, are the
mineral man; the organs are the vegetable; the nerves and
the muscles are the animal; the lungs the atmospheric;
and the brains are the solar ; and so forth. These it is
true are analogies, and not correspondences, but analogies
are the direct offspring of correspondences. The scientific
world knows that truths of this kind have already made
natural history into a more living science; and we advertise
them that more potential harmonies still lie in that science
of correspondences which Swedenborg supplied; and whose
leading function it is, to extend analogies from the natural
to the spiritual, and to bring the light of a personal deity
working through all nature to a personal spirit in man, to
bear upon every form which variegates and constitutes the
world.
Swedenborg's inseparable life and doctrine are then a
new conjugal force introduced into experience, recalling
to mind his own prediction, that marriage will be the re-
storer of the ages, and will lead down to the earth a still
youngest child of God, or a new celestial church. We
have seen that already a grand reconciliation is prepared.
HARMONY OR UNION. 263
Through death an arrow of light is shot« and it quits the
tomb, and stands as the open gate between two worlds of
life. The letter of the Word has audibly communed with
the spirit, and man, in the twain voices^ hears the har-
monies of Grod. The Bible has done what no book could do
for it, namely, proved its own divinity. The marriage of
the soul and the body has been solemnized in the conscious
spirit; human reason has become the mean of a super-
natural revelation; the senses and the soul have been at
one in a soul with spiritual senses; and a mortal has en-
tered the spiritual world, — ^has seen it by doctrine, and
understood it by sight. There is no apparent contrariety
so great but may henceforth be overcome. Orthodoxy and
oddity, reason and mystery, have met without confusion,
and have kissed each other in the streets. The eldest reli-
gions have been placed at the feet of the youngest. Science
and superstition, philosophy and reality, the golden age and
the iron, and many other natures seemingly as distant,
have been shewn the way of peace by the mission of Swe-
denborg; and more is yet to hope. It remains, after this
recapitulation, to shew, in a few words, that each existing
sphere already contained within itself a longing and an
earnest of the atonement which is thus individually begun,
and which the human race must carry forward.
But first we will set before the reader one topic of im-
portance in regard to Swedenboi^, we mean, his often
alleged mysticism. Now he is called a mystic by some,
because he speaks of things of the other world, which
would be a reason, were it valid, for calling the angels
mystics. The phrase is occasionally founded also upon his
interpretation of the Scripture according to another sense
than that discoverable from the letter. But here again, if
the letter speaks to one set of faculties, and the spirit to
another, and if both discourses are distinct and divine, and
mutually harmonic, there is no mysticism, but mere reality.
264 LIFE OF S^EDENBORG.
Swedenborg is the only theologian who is not mystical, the
only one who craves plain experience for every sphere, the
only one who insists that words shall answer to outward
facts, whether in this world or the next. There is nothing
more mystical in the sight of an angel, or of God himself,
than in the sight of any object of nature; nor are the in-
ductions founded upon either sight to be called mystical, if
those based upon the other are scientific. It would be
mystical if the sight were not sight, but some philosophical
intuition, but if good eyes are the seers, it is no matter
whether their optic nerves are of spiritual flesh-glass, or of
natural, — ^there is no mystery in the case. This is a view
which must commend Swedenborg to the countrymen of
Bacon and Locke, for so practically does he assent to the
inductive plan, as to extend its sphere to the highest of
beings; regarding God himself as unknowable unless be
shews himself in experience and history; for our Saviour's
life upon earth is the base of theology, because it is the
natural history of God. Without this base of divine facts,
Deity might have been the God of the soul, but never the
God of the sciences, which are the new kingdom that will
absorb the earth. And so also without experiment of the
spiritual world, the sciences must have been closed at the
top, whereas that experiment carries them up through a
tangible heaven to the same God who appeared in history,
and who is the Alpha and Omega of knowledge. It puts
us out of patience to hear the enterprising traveller to a far
country, termed a mystic, for giving a plain account of
things heard and seen, while Grub-street philosophers, who
never stir from their tripod stools, and make heavens out of
their own heads, claim the whole of daylight for themselves,
and even talk of their spiritual experiences, meaning only
their sedentary straining to find out facts without the trou-
ble of going to them.
We therefore now study the science of God, because
THE PHILOSOPHERS ARE THE MYSTICS. 265
Jesus Christ has Hved upon the earth, and Jesus Christ is
God; we study the spiritual world, because one of us has
been there, and reported it; and we study the natural
world, because it is given to us, and our senses are given
to it, in short, because we did not make it, but it is a
divine fact. Whatever we have made ourselves, we do not
study, which is a sufficient demolition of subjective know-
ledge. Thus from the spheres a blackness is departing.
Mystery, the mother of the abominations and harlots of
the earth, is unrolling from theology, philosophy and
science; and soon the practical, the only sublime, will be
all in all. For time will not wait long, after marrying the
mind to experience, before the importance of daily life will
not only suggest but allow or disallow every theory, upon
whatever subject put forth.
And to revert to the fact that the old world contains a
promise of the opening Swedenborg commenced, a slight
survey proves it. The lowest experience of all time is rife
in spiritual intercourse fdready ; man believes it in his fears
and hopes, even where his education is against it ; almost
every family has its legends, and nothing but the wanting
courage to divulge them keeps back this supernaturalism
from forming a library of itself. Yea, and every mourner
by a freshly-opened grave, shoots with untameable love
towards departed friends, and bespeaks them, while the
genius of grief is on him, as persons of real and presentable
stufp. At such a clever time, burial services are but the
background on which the heart delineates its native skies.
This is the sense of universal mankind.
Science, too, is infected with these vulgar apprehensions ;
it cannot shake them off, though it cannot adopt them.
What would it not give to be rid of mesmerism, or even of
magic and astrology, which it has never known how to
exterminate? This is hopeless now. These griffins of
knowledge have bitten into its substance, and must either
N
266 LIFS OF SWEDENBORG.
become sciences, or science dies of them. The positive
school is precisely that which can least resist the invasion
of supematuralism. Manj materialists already have fallen
before it, and sunk, as might be expected, into a peculiar
unreasoning superstition. Nothing can save them but
attention to spiritual experiences. Add to which, that the
scientific men, with their deep breaths and fixed objecto,
are taking the path to seership in their own bodies ; they
are running after Swedenborg, and will ere long breathe in
the same place as he ; for science itself is the appointed
Seer of the Future.
" Old experience doth attain
To something of prophetic strain.''
Again, if we turn to the arts, electric telegraphs make
spiritual presence between distant places : London and £din-
burg commune in spaceless conversations. Another medium,
glowing hotter with world-friendships, will give mutual
sight to the ends of the earth. Only sink into the air-mine
of community, and India and England shall be permanent
natural apparitions to each other. The mirage is a true
sign-post of this consummation. Distance is dying, and
will be only represented in the altitude of the human per-
ceptions. Magnetism itself, in its instant rounds^ derides
and despises it ; the very stones appear to each other by
its spiritual commimications ; and shall men, who are one
in a nobler magnetism, be reproved by the friendships of
the ground ?
As for reason, and philosophy, its representative, it is
an ambidextrous power, and shifts either way at the bid-
ding of experience. Sound reason is affirmative already^
being the kindest of the sciences; but metaphysical reason
also turns to the rising sun, and will give supematuralism
an exaggerated truth, when it comes as current coin from
the sciences. If there is little to hope from this philo-
SWEDENBORG WANTED. 267
sopby, tliere is nothing to fear, for it is always the wind
of a more real power, the slave of sterner faculties than its
own.
Tarn we again to poetry, where indeed the ground is
ready, and samples of the tillage are native to the soil.
Nothing but the greatest misfortune has kept the poets
from Swedenborg and the normal spiritual world. This
man is the luminous pier of all the bards that have arched
the ages with their rainbows. From blind Mseonides through
blind Milton, the last span of double-sighted poesy reposes
upon Swedenborg. Not one of the great ones but has
longed to see his day ; not one, but has visited the spirit
world, as the theme of themes and the song of songs for
the progeny of Adam. This was the end of the earliest
voyages, and the last heroism of the ancient heroes. For
this Ulysses, emancipated from Circe, after so many mortal
wanderings, visited the shadowland of those dim times,
where yet immortal justice reigned, and gathered the per-
petuation of human passions in the stem gait of Ajajc, and
from sorrowful words from the great Achilles. For this he
brought back the hierogl3rphics of the spirit, in the waters of
Tantalus, the wheel of Ixion, and the sieve of the Danaidse.
For this .^neas, Sybil-instructed, descended to Avemus,
and through the land beyond sleep and death, still found
imperishable mankind, and present with his ancestral spirits
in their tide of prophecy, beheld the line of Roman glories
issuing from th« closed race of Troy. Oh! depth and
breadth and length unending of the life of our forefathers!
From Yirgil to Dante the. arch of light again sits upon
the spiritual world ; earth has no top but the poet-seer on
which the eternal curve will lean. The Christian Hades
vaults back to the heathen through the stem Italian song ;
Dante and Yirgil are fellow-travellers, all but through hea-
ven where Christ alone can reign. From Dante to Shakes-
pear and to Milton is the next gird of the baser flood.
268 LIFE OF SWEDENBOE6.
In Macbeth and Hamlet, the poet of civilization links the
worlds afresh, by the introduction of an infernal band of
ambition in the one case, by a reappearance of the dead in
the other; if nothing more, he gives his mighty vote for
the supernatural life. The Paradise Lost is all seership ;
imagination shews again that there is no play room for the
highest efforts but the spiritual world. The personages,
professedly superhuman, are human after all. Milton, who
stamped the traditions of his church with the goldmark of
his own genius, and who proves how much can be at-
tempted, and how little can be done with the Protestant
imagination, at all events completed a poetic cycle of affir-
mations of the spiritual world. Not one high tunefiil
voice is absent from our list ; the *' morning stars of song"
are strictly choral there. The lower world, well pleased,
sees them all attempt what Swedenborg accomplished.
Yet while he mounts above them, it is not by a greater
genius, but by finer harmony of character and circum-
stance with God, leading to an appreciation by the humblest
of realms unascended by song, and to a conjunction of this
world's business with similar but sublimer industry in the
spiritual heavens.
For politics and morals are penetrated by the same spirit.
The associative temper of the epoch runs molten from that
other world where the union of the race is closer knit than
on this disunited earth. The spirit of work lifting the arm
with strokes incessant as the steam-engine's, lives from a
faith in work as the last comfort of mankind ; it longs for a
heart of work in Swedenborg' s revelations ; it desires to be
certified that industry is divine and immortal ; that the week
days preponderate in heaven; that beyond the grave the
useless classes are vile ; that the angels, like good artisans,
eat because they labor. Luxurious ease, bodiless cherubs,
sky floatings, everlasting prayers or anthems, are an offence
to the great God of the six days work, and Swedenborg, a
SWEDENBOR6 WANTED. 269
working man, has brought us the tidings. The homy hand
of the day springs opening to the messenger.
There is however a Sabbath in both the worlds — a day
with a sacred number — ^a workday of the religions. And
does not religion coalesce with Swedenborg's informations ?
I marvel how any Christian man can deride revelations in
the abstract ; how he can deem that the day of wonders is
past, unless God be past ; how he dares use phrases against
Swedenborg, which applied more widely would shatter his
Bible from his hands. Let infidelity be consistent in tear-
ing away all revelations, let it number and compaginate
the graveyards of nature, and assiduously bind up the
book of death ; but let Christianity be equally true to itself,
and look for Christianity everywhere, for life and revela-
tions everywhere. Even heathenism glitters with a star-
light of immortality. But immortality and the spirit land
lie in golden lakes in the Word of God : they wait to be
explored by human adventure and experience. The Pro-
phets and the Apocalypse are proof and counterproof to
Swedenborg's narrations: the visions of John walk the
waters with his ; the nineteenth century begins in him to
reap the harvest of supernatural intercourse of which Christ
Himself sowed the seeds in the first. All religion in its
spiritual day, in its own archives, and in its first founders,
stretches out the free right hand of fellowship to this last
seer. And here we conclude our examination of witnesses
to the character of Swedenborg's revelations.
Are they final, or do we look for another ? A rational
revelation, we reply, is the first step to a more rational: a
religion given up to the human mind is a progressive reli-
gion. A seer whose intellect is in his eyes, will be suc-
ceeded by other seers with better optics because greater
intellects. Sights more improbable ever await to be uncur-
tained. It is God's truth that eye hath not seen, nor ear
heard, nor hath it entered into the heart of man to con-
370 LIFE OF SWBDENBORG.
ceive those things which Gk)d hath prepared for them that
love him. This truth is always ascending to God who
gave it. The hetter heaven is known, the more it recedes
into that uncomprehended love. The seeing eje disturbs
not the unseen: the hearing ear lists not the song of songs;
the heart's conceptions are beggared bj simple truth; and
man, athwart all revelations, must wait upon his God.
FINIS.
Walton and Mitchell, Printers, Wardonr Street, London.
APPENDIX.
SwBDENBOBG left extensivo mannscriptB, both scientific and theolo-
gical. These were delivered on behalf of his heirs by E. Wenneborg
and C. Benzelstiemai to the Royal Academy of Sciences of Sweden,
** for the purpose of being preserved in their library with that solicitnde
which it is expected will be considered due to the contents of these
documents, as well as to the reputation of tlie deceased, and the honor
of his family, both now and hereafter." Through the generous per-
mission of the Academy, and mainly through the influence of the
illustrious Berzelius, and the kind services of the Librarian, Dr. P.
E. Svedbom, many of these manuscripts have been entrusted to other
hands, and lately printed in Germany and England. We do not
recount them, because it would occupy much room, and afford for
the most part only a transcript of catalogues to be had gratuitously
from our Publisher.
We would, however, call attention to the translation of Swedenborg's
Diary by Mr. Smithson and Professor Bush ; and to Swedenborg's
work on Human Generation, just about to issue from Dr. Tafel's
press. The latter is, we believe, the largest treatise extant on the
subject, and probably the only theory yet attempted. Though left
in MS., it is a finished work.
SWBDENBORG'S
PHILOSOPHICAL & SCIENTIFIC WORKS,
PUBLISHED FOR THE
SWXDENBORG ASSOCIATION,
BY WILLIAM NEWBEHY,
6, King Street, Holborn.
The Principia; or, the First Principles of Natural
Things ; being new attempta toward a FhiloBophical Explanation of Ifae
Elementary World. Translated from the Latin, with Introductorj Bemarlis,
Index, &c., by the Rer. Augustus Clissold, A.M. Two Vola., Sro.,
£1 10s. : dther Vol. separate. 153.
The Economy of the Animal Kingdom, con-
sidered Anatomically, Physically, and FhiloBophicall;. TnusUted from thu
Latin, by the Rev. AtrovSTUB Clissold, A.M. And edited, nith Intro-
ductory Remarks, Indexes, Bibliographical Notices, &c., by Jameb Jobn
Garth Wilkinson, Member ot the Royal College of Snrgeoos of London.
Two Vols., B»o., £l lis. 6d. i or Vol. I., 16s. 6d., Vol. li., 15b.
2 SWEDENBORC'S PHILOSOPHICAL WORKS.
The Animal Kingdom, considered Anatomically,
FhysicaUy, and Philosophically. Translated from the Latin, with Intro-
ductory Remarks, Indexes, Bibliographical Notices, &c., by James John
Gakth Wilkinson. Two Vols., 8vo., £l IBs.
(TVkif Work i$ not publi$hed by the Association, but Mr. Newbery ha* a few copies on wale.)
Outlines of a Philosophical Argument on the
Infinite, and the Final Cause of Creation ; and on the Intercourse between
the Soul and the Body. Translated from the Latin, with Introductory
Remarks and Index, by J. J. G. Wilkinson. One Vol., 8vo. 6s.
Some Specimens of a Work on the Principles of
Chemistry, with other Treatises. Translated from the Latin, with Intro-
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Strutt, Member of the Royal College of Surgeons of Edinburgh. And
Dedicated, by permission, to the Baron Berzelius, perpetual Secretary to
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comprising 159 Figures, 12s.
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with a New Construction of Stoves. And a New Method of Finding tiie Longi-
tude of Places, on Land or at Sea, by Lunar Observations.
Miscellaneous Observations connected with the
Physical Sciences. With an Appendix, containing Swedenborg's Papers
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E. Strutt. One Vol., 8vo., 9 Plates, comprising 86 Figures, 7s. 6d.
Posthumous Tracts. Translated from the Latin
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Clavis Hieroglyphica Arcanorum Na4:uralium et
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Ludus Heliconius, Sive Carmina Miscellanea,
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SWEDENBORC'S PHILOSOPHICAL WORKS.
Camena Borea, Cum heroum et heroidum factis
ludeii8« Kve Fabelljs Oyidianis similes, &c. Ab Emax. Swedberg
[SwEDENBoao]. Edidit Dr. J. F. E. Tafd. Cloth boards, 4s. 6d.
L. Annsei Senecse et Pub. Syri Mimi, Forsan et
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