Representative Men: Seven Lectures Part 3

"Go boldly forth, and feast on being's banquet; Thou art the called,--the rest admitted with thee."

The privilege of this caste is an access to the secrets and structure of nature, by some higher method than by experience. In common parlance, what one man is said to learn by experience, a man of extraordinary sagacity is said, without experience, to divine. The Arabians say, that Abul Khain, the mystic, and Abu Ali Seena, the Philosopher, conferred together; and, on parting, the philosopher said, "All that he sees, I know;" and the mystic said, "All that he knows, I see." If one should ask the reason of this intuition, the solution would lead us into that property which Plato denoted as Reminiscence, and which is implied by the Bramins in the tenet of Transmigration. The soul having been often born, or, as the Hindoos say, "traveling the path of existence through thousands of births," having beheld the things which are here, those which are in heaven, and those which are beneath, there is nothing of which she has not gained the knowledge: no wonder that she is able to recollect, in regard to any one thing, what formerly she knew. "For, all things in nature being linked and related, and the soul having heretofore known all, nothing hinders but that any man who has recalled to mind, or, according to the common phrase, has learned one thing only, should of himself recover all his ancient knowledge, and find out again all the rest, if he have but courage, and faint not in the midst of his researches. For inquiry and learning is reminiscence all." How much more, if he that inquires be a holy and G.o.dlike soul! For, by being a.s.similated to the original soul, by whom, and after whom, all things subsist, the soul of man does then easily flow into all things, and all things flow into it: they mix: and he is present and sympathetic with their structure and law.

This path is difficult, secret, and beset with terror. The ancients called it ecstasy or absence,--a getting out of their bodies to think.

All religious history contains traces of the trance of saints,--a beat.i.tude, but without any sign of joy, earnest, solitary, even sad; "the flight," Plotinus called it, "of the alone to the alone." The trances of Socrates, Plotinus, Porphyry, Behmen, Bunyan, Fox, Pascal, Guion, Swedenborg, will readily come to mind. But what as readily comes to mind, is the accompaniment of disease. This beat.i.tude comes in terror, and with shocks to the mind of the receiver. "It o'erinforms the tenement of clay," and drives the man mad; or, gives a certain violent bias, which taints his judgment. In the chief examples of religious illumination, somewhat morbid, has mingled, in spite of the unquestionable increase of mental power. Must the highest good drag after it a quality which neutralizes and discredits it?--

"Indeed it takes From our achievements, when performed at height, The pith and marrow of our attribute."

Shall we say, that the economical mother disburses so much earth and so much fire, by weight and metre, to make a man, and will not add a pennyweight, though a nation is peris.h.i.+ng for a leader? Therefore, the men of G.o.d purchased their science by folly or pain. If you will have pure carbon, carbuncle, or diamond, to make the brain transparent, the trunk and organs shall be so much the grosser: instead of porcelain, they are potter's earth, clay, or mud.

In modern times, no such remarkable example of this introverted mind has occurred, as in Emanuel Swedenborg, born in Stockholm, in 1688.

This man, who appeared to his contemporaries a visionary, and elixir of moonbeams, no doubt led the most real life of any man then in the world: and now, when the royal and ducal Frederics, Cristierns, and Brunswicks, of that day, have slid into oblivion, he begins to spread himself into the minds of thousands. As happens in great men, he seemed, by the variety and amount of his powers, to be a composition of several persons,--like the giant fruits which are matured in gardens by the union of four or five single blossoms. His frame is on a larger scale, and possesses the advantage of size. As it is easier to see the reflection of the great sphere in large globes, though defaced by some crack or blemish, than in drops of water, so men of large calibre, though with some eccentricity or madness, like Pascal or Newton, help us more than balanced mediocre minds.

His youth and training could not fail to be extraordinary. Such a boy could not whistle or dance, but goes grubbing into mines and mountains, prying into chemistry and optics, physiology, mathematics, and astronomy, to find images fit for the measure of his versatile and capacious brain. He was a scholar from a child, and was educated at Upsala. At the age of twenty-eight, he was made a.s.sessor of the Board of Mines, by Charles XII. In 1716, he left home for four years, and visited the universities of England, Holland, France, and Germany. He performed a notable feat of engineering in 1718, at the siege of Fredericshall, by hauling two galleys, five boats, and a sloop, some fourteen English miles overland, for the royal service. In 1721 he journeyed over Europe, to examine mines and smelting works. He published, in 1716, his Daedalus Hyperboreus, and, from this time, for the next thirty years, was employed in the composition and publication of his scientific works. With the like force, he threw himself into theology. In 1743, when he was fifty-four years old, what is called his illumination began. All his metallurgy, and transportation of s.h.i.+ps overland, was absorbed into this ecstasy. He ceased to publish any more scientific books, withdrew from his practical labors, and devoted himself to the writing and publication of his voluminous theological works, which were printed at his own expense, or at that of the Duke of Brunswick, or other prince, at Dresden, Liepsic, London, or Amsterdam. Later, he resigned his office of a.s.sessor: the salary attached to this office continued to be paid to him during his life.

His duties had brought him into intimate acquaintance with King Charles XII., by whom he was much consulted and honored. The like favor was continued to him by his successor. At the Diet of 1751, Count Hopken says, the most solid memorials on finance were from his pen. In Sweden, he appears to have attracted a marked regard. His rare science and practical skill, and the added fame of second sight and extraordinary religious knowledge and gifts, drew to him queens, n.o.bles, clergy, s.h.i.+pmasters, and people about the ports through which he was wont to pa.s.s in his many voyages. The clergy interfered a little with the importation and publication of his religious works; but he seems to have kept the friends.h.i.+p of men in power. He was never married. He had great modesty and gentleness of bearing. His habits were simple; he lived on bread, milk, and vegetables; and he lived in a house situated in a large garden; he went several times to England, where he does not seem to have attracted any attention whatever from the learned or the eminent; and died at London, March 29, 1772, of apoplexy, in his eighty-fifth year. He is described, when in London, as a man of quiet, clerical habit, not averse to tea and coffee, and kind to children.

He wore a sword when in full velvet dress, and, whenever he walked out, carried a gold-headed cane. There is a common portrait of him in antique coat and wig, but the face has a wandering or vacant air.

The genius which was to penetrate the science of the age with a far more subtle science; to pa.s.s the bounds of s.p.a.ce and time; venture into the dim spirit-realm, and attempt to establish a new religion in the world,--began its lessons in quarries and forges, in the smelting-pot and crucible, in s.h.i.+p-yards and dissecting-rooms. No one man is perhaps able to judge of the merits of his works on so many subjects. One is glad to learn that his books on mines and metals are held in the highest esteem by those who understand these matters. It seems that he antic.i.p.ated much science of the nineteenth century; antic.i.p.ated, in astronomy, the discovery of the seventh planet,--but, unhappily, not also of the eighth; antic.i.p.ated the views of modern astronomy in regard to the generation of earth by the sun; in magnetism, some important experiments and conclusions of later students; in chemistry, the atomic theory; in anatomy, the discoveries of Schlichting, Monro, and Wilson; and first demonstrated the office of the lungs. His excellent English editor magnanimously lays no stress on his discoveries, since he was too great to care to be original; and we are to judge, by what he can spare, of what remains.

A colossal soul, he lies vast abroad on his times, uncomprehended by them, and requires a long local distance to be seen; suggest, as Aristotle, Bacon, Selden, Humboldt, that a certain vastness of learning, or _quasi_ omnipresence of the human soul in nature, is possible.

His superb speculations, as from a tower, over nature and arts, without ever losing sight of the texture and sequence of things, almost realizes his own picture, in the "Principia," of the original integrity of man.

Over and above the merit of his particular discoveries, is the capital merit of his self-equality. A drop of water has the properties of the sea, but cannot exhibit a storm. There is beauty of a concert, as well as of a flute; strength of a host, as well as of a hero; and, in Swedenborg, those who are best acquainted with modern books, will most admire the merit of ma.s.s. One of the missouriums and mastodons of literature, he is not to be measured by whole colleges of ordinary scholars. His stalwart presence would flutter the gowns of an university. Our books are false by being fragmentary; their sentences are _bon mots_, and not parts of natural discourse; childish expressions of surprise or pleasure in nature; or, worse, owing a brief notoriety to their petulance, or aversion from the order of nature,--being some curiosity or oddity, designedly not in harmony with nature, and purposely framed to excite a surprise, as jugglers do by concealing their means. But Swedenborg is systematic, and respective of the world in every sentence; all the means are orderly given; his faculties work with astronomic punctuality, and this admirable writing is pure from all pertness or egotism.

Swedenborg was born into an atmosphere of great ideas. 'Tis hard to say what was his own: yet his life was dignified by n.o.blest pictures of the universe. The robust Aristotelian method, with its breadth and adequateness, shaming our sterile and linear logic by its genial radiation, conversant with series and degree, with effects and ends, skilful to discriminate power from form, essence from accident, and opening by its terminology and definition, high roads into nature, had trained a race of athletic philosophers. Harvey had shown the circulation of the blood; Gilbert had shown that the earth was a magnet; Descartes, taught by Gilbert's magnet, with its vortex, spiral, and polarity, had filled Europe with the leading thought of vortical motion, as the secret of nature. Newton, in the year in which Swedenborg was born, published the "Principia," and established the universal gravity.

Malpighi, following the high doctrines of Hippocrates, Leucippus, and Lucretius, had given emphasis to the dogma that nature works in leasts,--"_tota in minimis exist.i.t natura_." Unrivalled dissectors, Swammerdam, Leeuwenhoek, Winslow, Eustachius, Heister, Vesalius, Boerhaave, had left nothing for scalpel or microscope to reveal in human or comparative anatomy; Linnaeus, his contemporary, was affirming, in his beautiful science, that "Nature is always like herself;" and, lastly, the n.o.bility of method, the largest application of principles, had been exhibited by Leibnitz and Christian Wolff, in cosmology; whilst Locke and Grotius had drawn the moral argument. What was left for a genius of the largest calibre, but to go over their ground, and verify and unite? It is easy to see, in these minds, the original of Swedenborg's studies, and the suggestion of his problems. He had a capacity to entertain and vivify these volumes of thought. Yet the proximity of these geniuses, one or other of whom had introduced all his leading ideas, makes Swedenborg another example of the difficulty, even in a highly fertile genius, of proving originality, the first birth and annunciation of one of the laws of nature.

He named his favorite views, the doctrine of Forms, the doctrine of Series and Degrees, the doctrine of Influx, the doctrine of Correspondence. His statement of these doctrines deserves to be studied in his books. Not every man can read them, but they will reward him who can. His theologic works are valuable to ill.u.s.trate these. His writings would be a sufficient library to a lonely and athletic student; and the "Economy of the Animal Kingdom" is one of those books which, by the sustained dignity of thinking, is an honor to the human race.

He had studied spars and metals to some purpose. His varied and solid knowledge makes his style l.u.s.trous with points and shooting spicula of thought, and resembling one of those winter mornings when the air sparkles with crystals. The grandeur of the topics makes the grandeur of the style. He was apt for cosmology, because of that native perception of ident.i.ty which made mere size of no account to him. In the atom of magnetic iron, he saw the quality which would generate the spiral motion of sun and planet.

The thoughts in which he lived were, the universality of each law in nature; the Platonic doctrine of the scale or degrees; the version or conversion of each into other, and so the correspondence of all the parts; the fine secret that little explains large, and large, little; the centrality of man in nature, and the connection that subsists throughout all things: he saw that the human body was strictly universal, or an instrument through which the soul feeds and is fed by the whole of matter: so that he held, in exact antagonism to the skeptics, that, "the wiser a man is, the more will he be a wors.h.i.+pper of the Deity." In short, he was a believer in the Ident.i.ty-philosophy, which he held not idly, as the dreamers of Berlin or Boston, but which he experimented with and established through years of labor, with the heart and strength of the rudest Viking that his rough Sweden ever sent to battle.

This theory dates from the oldest philosophers, and derives perhaps its best ill.u.s.tration from the newest. It is this: that nature iterates her means perpetually on successive planes. In the old aphorism, nature is always self-similar. In the plant, the eye or germinative point opens to a leaf, then to another leaf, with a power of transforming the leaf into radicle, stamen, pistil, petal, bract, sepal, or seed.

The whole art of the plant is still to repeat leaf on leaf without end, the more or less of heat, light, moisture, and food, determining the form it shall a.s.sume. In the animal, nature makes a vertebra, or a spine of vertebrae, and helps herself still by a new spine, with a limited power of modifying its form,--spine on spine, to the end of the world. A poetic anatomist, in our own day, teaches that a snake, being a horizontal line, and man, being an erect line, const.i.tute a right angle; and, between the lines of this mystical quadrant, all animate beings find their place; and he a.s.sumes the hair-worm, the span-worm, or the snake, as the type of prediction of the spine.

Manifestly, at the end of the spine, nature puts out smaller spines, as arms; at the end of the arms, new spines, as hands; at the other end, she repeats the process, as legs and feet. At the top of the column, she puts out another spine, which doubles or loops itself over, as a span-worm, into a ball, and forms the skull, with extremities again; the hands being now the upper jaw, the feet the lower jaw, the fingers and toes being represented this time by upper and lower teeth.

This new spine is destined to high uses. It is a new man on the shoulders of the last. It can almost shed its trunk, and manage to live alone, according to the Platonic idea in the Timaeus. Within it, on a higher plane, all that was done in the trunk repeats itself.

Nature recites her lesson once more in a higher mood. The mind is a finer body, and resumes its functions of feeding, digesting, absorbing, excluding, and generating, in a new and ethereal element. Here, in the brain, is all the process of alimentation repeated, in the acquiring, comparing, digesting, and a.s.similating of experience. Here again is the mystery of generation repeated. In the brain are male and female faculties; here is marriage, here is fruit. And there is no limit to this ascending scale, but series on series. Everything, at the end of one use, is taken up into the next, each series punctually repeating every organ and process of the last. We are adapted to infinity. We are hard to please, and love nothing which ends; and in nature is no end; but everything, at the end of one use, is lifted into a superior, and the ascent of these things climbs into daemonic and celestial natures. Creative force, like a musical composer, goes on unweariedly repeating a simple air or theme now high, now low, in solo, in chorus, ten thousand times reverberated, till it fills earth and heaven with the chant.

Gravitation, as explained by Newton, is good, but grandeur, when we find chemistry only an extension of the law of ma.s.ses into particles, and that the atomic theory shows the action of chemistry to be mechanical also. Metaphysics shows us a sort of gravitation, operative also in the mental phenomena; and the terrible tabulation of the French statists brings every piece of whim and humor to be reducible also to exact numerical rations. If one man in twenty thousand, or in thirty thousand, eats shoes, or marries his grandmother, then, in every twenty thousand, or thirty thousand, is found one man who eats shoes, or marries his grandmother. What we call gravitation, and fancy ultimate, is one fork of a mightier stream, for which we have yet no name.

Astronomy is excellent; but it must come up into life to have its full value, and not remain there in globes and s.p.a.ces. The globule of blood gyrates around its own axis in the human veins, as the planet in the sky; and the circles of intellect relate to those of the heavens. Each law of nature has the like universality; eating, sleep or hybernation, rotation, generation, metamorphosis, vortical motion, which is seen in eggs as in planets. These grand rhymes or returns in nature,--the dear, best-known face startling us at every turn, under a mask so unexpected that we think it the face of a stranger, and, carrying up the semblance into divine forms,--delighted the prophetic eye of Swedenborg; and he must be reckoned a leader in that revolution, which, by giving to science an idea, has given to an aimless acc.u.mulation of experiments, guidance and form, and a beating heart.

I own, with some regret, that his printed works amount to about fifty stout octaves, his scientific works being about half of the whole number; and it appears that a ma.s.s of ma.n.u.script still unedited remains in the royal library at Stockholm. The scientific works have just now been translated into English, in an excellent edition.

Swedenborg printed these scientific books in the ten years from 1734 to 1744, and they remained from that time neglected; and now, after their century is complete, he has at last found a pupil in Mr.

Wilkinson, in London, a philosophic critic, with a co-equal vigor of understanding and imagination comparable only to Lord Bacon's, who has produced his master's buried books to the day, and transferred them, with every advantage, from their forgotten Latin into English, to go round the world in our commercial and conquering tongue. This startling reappearance of Swedenborg, after a hundred years, in his pupil, is not the least remarkable fact in his history. Aided, it is said, by the munificence of Mr. Clissold, and also by his literary skill, this piece of poetic justice is done. The admirable preliminary discourses with which Mr. Wilkinson has enriched these volumes, throw all the contemporary philosophy of England into shade, and leave me nothing to say on their proper grounds.

The "Animal Kingdom" is a book of wonderful merits. It was written with the highest end,--to put science and the soul, long estranged from each other, at one again. It was an anatomist's account of the human body, in the highest style of poetry. Nothing can exceed the bold and brilliant treatment of a subject usually so dry and repulsive.

He saw nature "wreathing through an everlasting spiral, with wheels that never dry, on axles that never creak," and sometimes sought "to uncover those secret recess is where nature is sitting at the fires in the depths of her laboratory;" whilst the picture comes recommended by the hard fidelity with which it is based on practical anatomy. It is remarkable that this sublime genius decides, peremptorily for the a.n.a.lytic, against the synthetic method; and, in a book whose genius is a daring poetic synthesis, claims to confine himself to a rigid experience.

He knows, if he only, the flowing of nature and how wise was that old answer of Amasis to him who bade him drink up the sea,--"Yes, willingly, if you will stop the rivers that flow in." Few knew as much about nature and her subtle manners, or expressed more subtly her goings.

He thought as large a demand is made on our faith by nature, as by miracles. "He noted that in her proceeding from first principles through her several subordinations, there was no state through which she did not pa.s.s, as if her path lay through all things." "For as often as she betakes herself upward from visible phenomena, or, in other words, withdraws herself inward, she instantly, as it were, disappears, while no one knows what has become of her, or whither she is gone; so that it is necessary to take science as a guide in pursuing her steps."

The pursuing the inquiry under the light of an end or final cause, gives wonderful animation, a sort of personality to the whole writing.

This book announces his favorite dogmas. The ancient doctrines of Hippocrates, that the brain is a gland; and of Leucippus, that the atom may be known by the ma.s.s; or, in Plato, the macrocosm by the microcosm; and, in the verses of Lucretius,--

Ossa videlicet e pauxillis atque minutis Ossibus sic et de pauxillis atque minutis Visceribus viscus gigni, sanguenque creari Sanguinis inter se multis coeuntibus guttis; Ex aurique putat micis consistere posse Aurum, et de terris terram concrescere parvis; Ignibus ex igneis, humorem humoribus esse.

Lib. I. 835.

"The principle of all things entrails made Of smallest entrails; bone, of smallest bone, Blood, of small sanguine drops reduced to one; Gold, of small grains; earth, of small sands compacted Small drops to water, sparks to fire contracted:"

and which Malpighi had summed in his maxim, that "nature exists entirely in leasts,"--is a favorite thought of Swedenborg. "It is a constant law of the organic body, that large, compound, or visible forms exist and subsist from smaller, simpler, and ultimately from invisible forms, which act similarly to the larger ones, but more perfectly and more universally, and the least forms so perfectly and universally, as to involve an idea representative of their entire universe." The unities of each organ are so many little organs, h.o.m.ogeneous with their compound; the unities of the tongue are little tongues; those of the stomach, little stomachs; those of the heart are little hearts. This fruitful idea furnishes a key to every secret. What was too small for the eye to detect was read by the aggregates; what was too large, by the units. There is no end to his application of the thought. "Hunger is an aggregate of very many little hungers, or losses of blood by the little veins all over the body." It is the key to his theology, also.

"Man is a kind of very minute heaven, corresponding to the world of spirits and to heaven. Every particular idea of man, and every affection, yea, every smallest spark of his affection, is an image and effigy of him. A spirit may be known from only a single thought. G.o.d is the grand man." The hardihood and thoroughness of his study of nature required a theory of forms, also. "Forms ascend in order from the lowest to the highest. The lowest form is angular, or the terrestrial and corporeal. The second and next higher form is the circular, which is also called the perpetual-angular, because the circ.u.mference of a circle is a perpetual angle. The form above this is the spiral, parent and measure of circular forms; its diameters are not rectilinear, but variously circular, and have a spherical surface for center; therefore it is called the perpetual-circular. The form above this is the vortical, or perpetual-spiral; next, the perpetual-vortical, or celestial; last, the perpetual-celestial, or spiritual."

Was it strange that a genius so bold should take the last step, also,--conceive that he might attain the science of all sciences, to unlock the meaning of the world? In the first volume of the "Animal Kingdom," he broaches the subject, in a remarkable note.--

"In our doctrine of Representations and Correspondences, we shall treat of both these symbolical and typical resemblances, and of the astonis.h.i.+ng things which occur, I will not say, in the living body only, but throughout nature, and which correspond so entirely to supreme and spiritual things, that one would swear that the physical world was purely symbolical of the spiritual world; insomuch, that if we choose to express any natural truth in physical and definite vocalterms, and to convert these terms only into the corresponding and spiritual terms, we shall by this means elicit a spiritual truth, or theological dogma, in place of the physical truth or precept; although no mortal would have predicted that anything of the kind could possibly arise by bare literal transposition; inasmuch as the one precept, considered separately from the other, appears to have absolutely no relation to it. I intend, hereafter, to communicate a number of examples of such correspondences, together with a vocabulary containing the terms of spiritual things, as well as of the physical things for which they are to be subst.i.tuted. This symbolism pervades the living body."

The fact, thus explicitly stated, is implied in all poetry, in allegory, in fable, in the use of emblems, and in the structure of language.

Plato knew of it, as is evident from his twice bisected line, in the sixth book of the Republic. Lord Bacon had found that truth and nature differed only as seal and print; and he instanced some physical proportions, with their translation into a moral and political sense.

Behmen, and all mystics, imply this law in their dark riddle-writing.

The poets, in as far as they are poets, use it; but it is known to them only, as the magnet was known for ages, as a toy. Swedenborg first put the fact into a detached and scientific statement, because it was habitually present to him, and never not seen. It was involved, as we explained already, in the doctrine of ident.i.ty and iteration, because the mental series exactly tallies with the material series. It required an insight that could rank things in order and series; or, rather, it required such rightness of position, that the poles of the eye should coincide with the axis of the world. The earth has fed its mankind through five or six millenniums, and they had sciences, religions, philosophies; and yet had failed to see the correspondence of meaning between every part and every other part. And, down to this hour, literature has no book in which the symbolism of things is scientifically opened. One would say, that, as soon as men had the first hint that every sensible object,--animal, rock, river, air,--nay, s.p.a.ce and time, subsists not for itself, nor finally to a material end, but as a picture-language, to tell another story of beings and duties, other science would be put by, and a science of such grand presage would absorb all faculties; that each man would ask of all objects, what they mean: Why does the horizon hold me fast, with my joy and grief, in this center? Why hear I the same sense from countless differing voices, and read one never quite expressed fact in endless picture-language? Yet, whether it be that these things will not be intellectually learned, or, that many centuries must elaborate and compose so rare and opulent a soul,--there is no comet, rock-stratum, fossil, fish, quadruped, spider, or fungus, that, for itself, does not interest more scholars and cla.s.sifiers than the meaning and upshot of the frame of things.

But Swedenborg was not content with the culinary use of the world. In his fifty-fourth year, these thoughts held him fast, and his profound mind admitted the perilous opinion, too frequent in religious history, that he was an abnormal person, to whom was granted the privilege of conversing with angels and spirits; and this ecstasy connected itself with just this office of explaining the moral import of the sensible world. To a right perception, at once broad and minute, of the order of nature, he added the comprehension of the moral laws in their widest social aspects; but whatever he saw, through some excessive determination to form, in his const.i.tution, he saw not abstractly, but in pictures, heard it in dialogues, constructed it in events. When he attempted to announce the law most sanely, he was forced to couch it in parable.

Modern psychology offers no similar example of a deranged balance. The princ.i.p.al powers continued to maintain a healthy action; and, to a reader who can make due allowance in the report for the reporter's peculiarities, the results are still instructive, and a more striking testimony to the sublime laws he announced, than any that balanced dulness could afford. He attempts to give some account of the modus of the new state, affirming that "his presence in the spiritual world is attended with a certain separation, but only as to the intellectual part of his mind, not as to the will part;" and he affirms that "he sees, with the internal sight, the things that are in another life, more clearly than he sees the things which are here in the world."

Having adopted the belief that certain books of the Old and New Testaments were exact allegories, or written in the angelic and ecstatic mode, he employed his remaining years in extricating from the literal, the universal sense. He had borrowed from Plato the fine fable of "a most ancient people, men better than we, and dwelling nigher to the G.o.ds;" and Swedenborg added, that they used the earth symbolically; that these, when they saw terrestrial objects, did not think at all about them, but only about those which they signified. The correspondence between thoughts and things henceforward occupied him.

"The very organic form resembles the end inscribed on it." A man is in general, and in particular, an organizd justice or injustice, selfishness or grat.i.tude. And the cause of this harmony he a.s.signed in the Arcana: "The reason why all and single things, in the heavens and on earth, are representative, is because they exist from an influx of the Lord, through heaven." This design of exhibiting such correspondences, which, if adequately executed, would be the poem of the world, in which all history and science would play an essential part, was narrowed and defeated by the exclusively theologic direction which his inquiries took. His perception of nature is not human and universal, but is mystical and Hebraic. He fastens each natural object to a theologic notion:--a horse signifies carnal understanding; a tree, perception; the moon, faith; a cat means this; an ostrich, that; an artichoke, this other; and poorly tethers every symbol to a several ecclesiastic sense. The slippery Proteus is not so easily caught. In nature, each individual symbol plays innumerable parts, as each particle of matter circulates in turn through every system. The central ident.i.ty enables any one symbol to express successively all the qualities and shades of the real being. In the transmission of the heavenly waters, every hose fits every hydrant. Nature avenges herself speedily on the hard pedantry that would chain her waves. She is no literalist.

Everything must be taken genially, and we must be at the top of our condition to understand anything rightly.

His theological bias thus fatally narrowed his interpretation of nature, and the dictionary of symbols is yet to be written. But the interpreter, whom mankind must still expect, will find no predecessor who has approached so near to the true problem.

Swedenborg styles himself, in the t.i.tle-page of his books, "Servant of the Lord Jesus Christ;" and by force of intellect, and in effect, he is the last Father in the Church, and is not likely to have a successor. No wonder that his depth of ethical wisdom should give him influence as a teacher. To the withered traditional church yielding dry catechisms, he let in nature again, and the wors.h.i.+per, escaping from the vestry of verbs and texts, is surprised to find himself a party to the whole of his religion. His religion thinks for him, and is of universal application. He turns it on every side; it fits every part of life, interprets and dignifies every circ.u.mstance. Instead of a religion which visited him diplomatically three or four times,-- when he was born, when he married, when he fell sick, and when he died, and for the rest never interfered with him,--here was a teaching which accompanied him all day, accompanied him even into sleep and dreams; into his thinking, and showed him through what a long ancestry his thoughts descend; into society, and showed by what affinities he was girt to his equals and his counterparts; into natural objects, and showed their origin and meaning, what are friendly, and what are hurtful; and opened the future world, by indicating the continuity of the same laws. His disciples allege that their intellect is invigorated by the study of his books.

There is no such problem for criticism as his theological writings, their merits are so commanding; yet such grave deductions must be made.

Their immense and sandy diffuseness is like the prairie, or the desert, and their incongruities are like the last deliration. He is superfluously explanatory, and his feelings of the ignorance of men, strangely exaggerated. Men take truths of this nature very fast. Yet he abounds in a.s.sertions; he is a rich discoverer, and of things which most import us to know. His thought dwells in essential resemblances, like the resemblance of a house to the man who built it. He saw things in their law, in likeness of function, not of structure. There is an invariable method and order in his delivery of his truth, the habitual proceeding of the mind from inmost to outmost. What earnestness and weightiness,--his eye never roving, without one swell of vanity, or one look to self, in any common form of literary pride! a theoretic or speculative man, but whom no practical man in the universe could affect to scorn. Plato is a gownsman; his garment, though of purple, and almost skywoven, is an academic robe, and hinders action with its voluminous folds. But this mystic is awful to Caesar. Lycurgus himself would bow.

The moral insight of Swedenborg, the correction of popular errors, the announcement of ethical laws, take him out of comparison with any other modern writer, and ent.i.tle him to a place, vacant for some ages, among the lawgivers of mankind. That slow but commanding influence which he has acquired, like that of other religious geniuses, must be excessive also, and have its tides, before it subsides into a permanent amount.

Of course, what is real and universal cannot be confined to the circle of those who sympathize strictly with his genius, but will pa.s.s forth into the common stock of wise and just thinking. The world has a sure chemistry, by which it attracts what is excellent in its children, and lets fall the infirmities and limitations of the grandest mind.

That metempsychosis which is familiar in the old mythology of the Greeks, collected in Ovid, and in the Indian Transmigration, and is there objective, or really takes place in bodies by alien will,--in Swedenborg's mind, has a more philosophic character. It is subjective, or depends entirely upon the thought of the person. All things in the universe arrange themselves to each person anew, according to his ruling love. Man is such as his affection and thought are. Man is man by virtue of willing, not by virtue of knowing and understanding. As he is, so he sees. The marriages of the world are broken up. Interiors a.s.sociate all in the spiritual world. Whatever the angels looked upon was to them celestial. Each Satan appears to himself a man; to those as bad as he, a comely man; to the purified, a heap of carrion. Nothing can resist states; everything gravitates; like will to like; what we call poetic justice takes effect on the spot. We have come into a world which is a living poem. Every thing is as I am. Bird and beast is not bird and beast, but emanation and effluvia of the minds and wills of men there present. Every one makes his own house and state. The ghosts are tormented with the fear of death, and cannot remember that they have died. They who are in evil and falsehood are afraid of all others.

Such as have deprived themselves of charity, wander and flee; the societies which they approach discover their quality, and drive them away. The covetous seem to themselves to be abiding in cells where their money is deposited, and these to be infested with mice. They who place merit in good works seem to themselves to cut wood. "I asked such, if they were not wearied? They replied, that they have not yet done work enough to merit heaven."

He delivers golden sayings, which express with singular beauty the ethical laws; as when he uttered that famed sentence, that, "in heaven the angels are advancing continually to the springtime of their youth, so that the oldest angel appears the youngest:" "The more angels, the more room:" "The perfection of man is the love of use:" "Man, in his perfect form, is heaven:" "What is from Him, is Him:" "Ends always ascend as nature descends:" And the truly poetic account of the writing in the inmost heaven, which, as it consists of inflexions according to the form of heaven, can be read without instruction He almost justifies his claim to preternatural vision, by strange insights of the structure of the human body and mind. "It is never permitted to any one, in heaven, to stand behind another and look at the back of his head; for then the influx which is from the Lord is disturbed."

The angels, from the sound of the voice, know a man's love; from the articulation of the sound, his wisdom; and from the sense of the words, his science.

In the "Conjugal Love," he has unfolded the science of marriage. Of this book, one would say, that, with the highest elements, it has failed of success. It came near to be the Hymn of Love, which Plato attempted in the "Banquet;" the love, which, Dante says, Casella sang among the angels in Paradise; and which, as rightly celebrated, in its genesis, fruition, and effect, might well entrance the souls, as it would lay open the genesis of all inst.i.tutions, customs, and manners.

The book had been grand, if the Hebraism had been omitted, and the law stated without Gothicism, as ethics, and with that scope for ascension of state which the nature of things requires. It is a fine Platonic development of the science of marriage; teaching that s.e.x is universal, and not local; virility in the male qualifying every organ, act, and thought; and the feminine in woman. Therefore, in the real or spiritual world, the nuptial union is not momentary, but incessant and total; and chast.i.ty not a local, but a universal virtue; unchast.i.ty being discovered as much in the trading, or planting, or speaking, or philosophizing, as in generation; and that, though the virgins he saw in heaven were beautiful, the wives were incomparably more beautiful, and went on increasing in beauty evermore.

Yet Swedenborg, after his mode, pinned his theory to a temporary form.