"To poets and writers he is infinitely marvelous; to seers it is all absolute truth. His descriptions have been a matter of scandal to some Christians; critics have laughed at the 'celestial substance' of his temples, his golden palaces, his magnificent mansions where angels flutter and play; others have ridiculed his groves of mystical trees, and gardens where flowers have speech, where the air is white, and mystical gems--sardonyx, carbuncle, chrysolite, chrysoprase, cyanite, chalcedony, and beryl, the Urim and Thummim--are endowed with motion, express celestial truths, and may be questioned, since they reply by variations of light (_True Religion_, 217, 218). Some very good men will not recognize his worlds where colors are heard in delicious concerts, where words are flames, and the Word is written in inflected letters (_True Religion_, 278). Even in the North some writers have made fun of his gates of pearl, of the diamonds with which the houses of his New Jerusalem are paved and furnished, where the humblest utensils are made of the rarest materials.

"'But,' his disciples argue, 'though such substances are sparely distributed in this world, is that any reason why they should not be abundant in another? On earth they are but earthly, while in heaven they are seen under celestial aspects in relation to the angelic state.' And Swedenborg would quote on such points the great words of Jesus Christ, 'If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?' (John iii. 12.)

"I, sir, have read Swedenborg from beginning to end," the pastor went on, with an emphatic gesture. "I may say it with pride, since I have preserved my reason. As you read you must either lose your wits or become a seer.

Though I have escaped both forms of madness, I have often felt unknown raptures, deep amazement, inward joy such as can only come of the fulness of truth, the evidence of heavenly illumination. Everything here below shrinks, dwindles, as the soul studies the burning pages of those writings.

It is impossible not to be struck with astonishment on reflecting that within the s.p.a.ce of thirty years this man published twenty-five quarto volumes on the truths of the spiritual world, written in Latin, the shortest containing five hundred pages, and all in small print. He left twenty more, it is said, in London, in the care of his nephew, M.

Silverichm, formerly chaplain to the King of Sweden. Certainly the man who, between twenty and sixty, spent himself in publishing a sort of encyclopedia, must have had supernatural help to enable him to compose these prodigious treatises, at an age when the powers of man are beginning to fail.

"In these works there are thousands of propositions, all numbered, none of them contradictory. Method, preciseness, and a collected mind are everywhere conspicuous, all based on the one fact of the existence of angels. His _True Religion_, in which his whole dogma is summed up, is a work of powerful lucidity, and was conceived and carried out when he was eighty-three years of age. His ubiquity, his omniscience, have indeed never been disproved by his critics or his enemies.

"Nevertheless, even when I was soaked, so to speak, in this torrent of celestial illumination, G.o.d did not open my inward eye; I judged of these writings by the reason of an unregenerate man. I have often been of opinion that Swedenborg, the _inspired_, must have misunderstood the angels. I laughed at many visions, which, according to the seers, I ought reverently, to believe in. I could not, for instance, appreciate the inflected writing of the angels, nor their belts of thicker or thinner gold. Though the statement, 'There are solitary angels,' at first struck me as singularly pathetic, I could not reconcile this loneliness with their manner of marriage. I did not see why the Virgin Mary should wear white satin robes in heaven. I dared question why the giant demons Enakim and Hephilim came again and again to fight with the Cherubim in the Apocalyptic fields of Armageddon. I fail to see how the Satanic and heavenly angels can still loud discussions. Baron Seraphitus replied to me that these details referred to the angels who are yet on earth in human form.

"The visions of the Swedish prophet are often disfigured by grotesque touches. One of his _Memorabilia_--the name he gives them--begins with these words: 'I saw the spirits met together, and they had hats on their heads.' In another of these _Memorabilia_ he received from heaven a small paper on which, he says, he saw the letters used by primitive races, composed of curved lines with little rings curling upwards. For clearer proof of this communication from heaven I should have liked him to deposit this doc.u.ment with the Royal Academy of Sciences at Stockholm.

"After all, I may be wrong; the material absurdities that are scattered throughout his works have spiritual meanings perhaps. Otherwise, how can we account for the growing influence of his doctrine? His followers now number more than seven hundred thousand souls, partly in the United States of America, where many sects have joined them in a body, and partly in England, where there are seven thousand Swedenborgians in the city of Manchester alone. Men no less distinguished by their learning than by their worldly rank--some in Germany, and some in Prussia and the North--have publicly adopted Swedenborg's beliefs, which indeed are more consolatory than those of many another Christian communion.

"I should now like to expound to you in a few short words the capital points of the doctrines set forth by Swedenborg to his Church; but such an abridgment, from memory, would necessarily be defective. I can, therefore, only enlarge on the arcana connected with the birth of Seraphita."

Here the pastor paused while meditating apparently to collect his reminiscences, and then he went on:--

"Having proved mathematically that man shall live for ever in an upper or a lower sphere, Swedenborg gives the t.i.tle of angelic spirits to such beings as, in this world, are prepared for heaven, where they become angels.

According to him, G.o.d did not create angels independently; there are none but those who have been human beings on earth. Thus the earth is the nursery ground for heaven. The angels are not angels by original nature; they are transformed into angels by an intimate union with G.o.d which G.o.d never refuses, the very essence of G.o.d being never negative, but always active (_Angelic Wisdom_).

"Angelic spirits, then, go through three natures of love, for man can only be regenerate by stages (_True Religion_). First, love of self: the supreme expression of it is human genius, of which the works are worshiped. Next, love of the world at large, which produces prophets and those great men whom the earth accepts as guides, and hails as divine. Finally, love of heaven, which forms angelic spirits. These spirits are, so to speak, the flowers of humanity, which is epitomized, and strives to be epitomized, in them. They must have either the love or the wisdom of heaven; but they must dwell in that love before they dwell in wisdom. Thus the first transformation of man is to love. To achieve this first grade, in his previous existences he must have gone through hope and charity, which engender in him the gifts of faith and prayer. The ideas gained by the exercise of these virtues are transmitted to each new human embodiment within which the metamorphoses of the inner man are hidden. Nothing avails separately; hope is inseparable from charity, faith from prayer; the four faces of this figure are equally important. 'For lack of one virtue,' says he, 'the angelic spirit is as a flawed pearl.' Thus each existence is a sphere into which are absorbed the celestial treasures of the former one.

The great perfection of the angelic spirits comes of this mysterious progress, by which nothing is lost of the qualities successively acquired till they attain to their most glorious incarnation; for, at every fresh transformation, they unconsciously lose something of the flesh and its works.

"When he lives in love man has thrown off all his evil pa.s.sions; hope, charity, faith, and prayer have, to use the word of Isaiah, _winnowed_ his inner man, which must no longer be polluted by any earthly affection. Hence the great lesson in Saint Luke, 'Provide yourselves a treasure in the heavens that faileth not,' and the teaching of Jesus Christ that we should leave this world to men, for it is theirs, and purify ourselves and go to the Father.

"The second transformation is to wisdom. Wisdom is that apprehension of heavenly things to which the spirit rises through love. The spirit of love has triumphed over force; as a result of having conquered every earthly pa.s.sion, he loves G.o.d blindly; but the spirit of wisdom has intelligence and knowledge of why he loves. The wings of the first are spread and bear him up to G.o.d; the wings of the second are folded in awe derived from knowledge: he knows G.o.d. One incessantly desires to see G.o.d, and soars up to Him; the other stands near to Him and trembles.

"The union of a spirit of love with a spirit of wisdom lifts the creature into the divine state in which the soul is woman and the body man--the final expression of humanity, in which the spirit is supreme over the form, and the form still contends with the divine spirit; for the form, which is the flesh, is ignorant and rebellious, and would fain remain gross. It is this supreme conflict which gives rise to the inexpressible anguish which the heavens alone can see, and which Christ endured in the Garden of Olives. After death, the first heaven opens to receive this purified compound human nature. Thus men die in despair, while spirits die in ecstasy. Hence the natural state, in which are all unregenerate beings; the spiritual state, in which are the angelic spirits; and the divine state, in which the angel dwells before bursting its husk, are the three degrees of existence by which man attains to heaven.

"A sentence of Swedenborg's will admirably explain to you the difference between the natural and the spiritual states: 'To men,' says he, 'the natural pa.s.ses into the spiritual; they regard the world under its visible forms, and perceive it in a reality adjusted to their senses. But to the angelic spirit the spiritual pa.s.ses into the natural; he regards the world in its inmost spirit, not under its outer form.'

"Hence our human sciences are but the a.n.a.lysis of form. The learned of this world are purely superficial, as their knowledge is; their inner man is of no avail except to preserve an apt.i.tude for apprehension and truth. The angelic spirit goes far beyond this. His knowledge is the thought of which human science is the mere utterance; he derives a knowledge of things from the Word by studying the correspondences through which the worlds are harmonized with the heavens. The Word of G.o.d was written entirely by such correspondences; it contains a hidden or spiritual meaning which cannot be understood without the study of correspondences. 'There are,' says Swedenborg (_Celestial Doctrine_), 'innumerable arcana in the inward meaning of the correspondences.'

"Those men who have laughed to scorn the books in which the prophets have treasured the Word, were in such a state of ignorance as men are in, who, in this world, knowing nothing of a science, mock the truths of that science. To know the correspondences of the Word with heavenly things, to know the correspondences that exist between the visible and ponderable things of the earthly globe and invisible and imponderable things of the spiritual world, is to 'have the heavens in your understanding.'

"Every object of every creation proceeded from the hand of G.o.d, and has, therefore, necessarily a hidden meaning, as we see in those grand words of Isaiah, 'The earth is as a garment' (Isaiah li. 6). This mysterious tie between the smallest atoms of matter and the heavens const.i.tutes what Swedenborg calls a _Celestial Arcanum_. Indeed, his _Treatise on the Celestial Arcana_, in which he explains the correspondences or symbolism of the natural and spiritual, containing, as Jacob Boehm has it, the 'sign and sealing of all things,' contains no less than thirteen thousand propositions, filling sixteen volumes. 'This wonderful apprehension of correspondences which the grace of G.o.d vouchsafed to Swedenborg,' says one of his disciples, 'is the secret of the interest taken in his works.'

According to this commentator, 'everything is derived from heaven, everything returns to heaven. The prophet's words are sublime and lucid; he speaks in the heavens, and is understood on earth. A volume might be written on any one of his phrases.' And, among a thousand others, he quotes this text: 'The realm of heaven,' says Swedenborg (_Arcana Celestia_), 'is the realm of impulsion. Action takes form in heaven, and thence in the world, and by degrees in the minutest details of earthly life; earthly effects being thus continuous with heavenly causes, the result in every case is correspondent and symbolical. Man is the link of union between the Natural and the Spiritual.'

"Angelic spirits, then, inevitably know the correspondences that link each earthly thing to heaven, and they know the inmost sense of the prophetic words which foretell their evolution. Thus, to these spirits everything here below has its hidden meaning. The smallest flower is a thought, a life answering to some feature of the Great Whole, of whom they have a persistent intuition. To them the adulteries and debauchery of which the Scripture and the Prophets speak, and which are often misapprehended by self-styled scribes, signify the state of the souls who in this world persist in debasing themselves with earthly affections, and so confirm their divorce from heaven. Clouds symbolize the veils that shroud G.o.d. The candlesticks, the shewbread, the horses and riders, the wh.o.r.es, the jewels,--everything in the Scriptures has for them a super-sensual meaning, and reveals the future of earthly history in its relation to heaven. They can all enter into the truth of the declarations of Saint John, which human science demonstrates, and substantially proves at a later time, such as this, 'pregnant,' says Swedenborg, 'with many human sciences': 'I saw a new heaven and a new earth, for the first heaven and the first earth were pa.s.sed away' (Rev. xxi. 1). They know the suppers where 'they eat the flesh of kings, and the flesh of captives, and the flesh of mighty men,' to which [the fowls] are bidden by an angel standing in the sun (Rev. xix. 17, 18).

They see the woman with wings, clothed with the sun, and the man always armed. 'The horse of the Apocalypse,' says Swedenborg, 'is the visible image of the human intellect ridden by death, because it bears in itself the element of its own destruction.' Finally, they recognize the nations hidden under forms which, to the ignorant, seem grotesque.

"When a man is prepared to receive the prophetical insufflation of correspondences, the Spirit of the Word moves within him; he then sees that creations are but transformations; it gives vitality to his intellect, and a burning thirst for truth which can only be quenched in heaven. In proportion to the greater or less perfection of his inner man he can conceive of the power of the angelic spirit; and guided by desire, the least perfect state of unregenerate man, he proceeds to hope, which opens before him the world of spirits, and thence to prayer, which is the key of heaven.

"What human creature could fail to desire to become worthy of pa.s.sing into the sphere of those intellects that live in secret by love or wisdom?

During their life on earth those spirits remain pure; they neither see, nor think, nor speak as other men do.

"There are two modes of perception--the external and the internal. Man is wholly external; the angelic spirit is wholly internal. The spirit penetrates the sense of numbers; it masters them all and knows their meanings. It is lord of motion, and is one with everything by ubiquity: 'One angel is present to another whenever he will,' says the Swedish Seer (_Angelic Wisdom concerning Divine Love_), for he has the power of escaping from the body, and sees the heavens as the prophets saw them, and as Swedenborg himself saw them.

"'In this state,' he says, in the _True Religion_, 'the spirit of a man is borne from one place to another, his body remaining where it is, a state in which I lived for twenty-six years.' This is the meaning to be given to the Bible phrase, 'The Spirit carried me.'

"Angelic wisdom is to human wisdom what the numberless forces of Nature are to its action, which is single. Everything lives again, moves, and exists in the spirit, for it is in G.o.d, as it is expressed in these words of Saint Paul, _In Deo sumus, movemur et vivimus_ (In G.o.d we live and move and have our being, Acts xvii. 28). Earth offers no obstacle to it, as the Word offers no difficulties. Its nearness to the divine state enables it to see the thought of G.o.d veiled by the Word, just as the spirit dwelling inwardly can communicate with the hidden meaning of all the things of this world.

Science is the language of the temporal world; love is that of the spiritual world. Man, indeed, describes more than he explains; while the angelic spirit sees and understands. Science saddens man; love enraptures the angel; science is still seeking, love has found. Man judges of Nature in relation to itself; the angelic spirit judges of it in relation to heaven. In short, to the spirits everything speaks.

"The spirits are in the secret of the reciprocal harmony of creations; they are in accord with the spirit of sounds, with the spirit of colors, with the spirit of vegetable life; they can question minerals, and minerals reply to their thoughts. What, to them, are the learning and the treasures of earth when they can constantly command them by their sight, and when the worlds of which men think so much are for the spirits no more than the topmost step whence they will fly up to G.o.d? Heavenly love, or heavenly wisdom, are visibly with them, seen by the elect in a halo of light that envelops them. Their innocence, of which a child's innocence is the external image, has knowledge which children have not; they are innocent, and they know.

"'And,' says Swedenborg, 'the innocence of heaven makes so deep an impression on the soul, that those who enjoy it feel a rapture which goes with them all through life, as I myself have experienced.' 'It is enough, perhaps,' he says elsewhere, 'to have the smallest inkling of it to transform one for ever, and, by desiring to go to heaven, to enter into the sphere of hope.'

"His doctrine of marriage may be summed up in a few words:

"'The Lord took the beauty and grace of man's life and infused them into woman. When man is disunited from this beauty and elegance of life, he is austere, sad, or savage; when he is reunited to them, he is happy, he is complete.'

"The angels are for ever in the perfection of beauty. Their marriages take place with miraculous ceremonies. To such an union, from which no children are born, man brings Understanding, woman brings Will; they become one being--one flesh on earth; then, after putting on the heavenly body, they go to heaven. On earth, in the natural state, the mutual affection of the two s.e.xes leads to l.u.s.t, which is an _effect_, producing fatigue and disgust; but in their heavenly form, the pair, having become one spirit, finds in itself a cause of perpetual joys. Swedenborg had seen such an union of spirits, who, as Saint Luke has written, 'neither marry nor are given in marriage,' and this union leads to none but spiritual pleasures.

An angel offered to take him to witness such a marriage, and bore him away on his wings; the wings are only symbolical, and not an earthly reality. He clothed him in his festal garment; and Swedenborg, seeing himself arrayed in light, asked the reason.

"'On such occasions,' replied the angel, 'our robes light up and shine and are nuptial garments' (_The Delight of Wisdom in Conjugal Love_).

"He then saw two angels who came--one from the South, and the other from the East. The angel from the South rode in a chariot drawn by two white horses, whose reins were of the color and the radiance of the morning; but when they came close to him in heaven, he saw no more of the chariot or horses. The angel from the East, clothed in purple, and the angel from the South, in hyacinth color, rushed together like two breaths of wind, and were one; one was an angel of Love, and the other an angel of Wisdom.

Swedenborg's guide told him that on earth these two angels had been bound by an inward sympathy, and constantly united, though divided by s.p.a.ce.

Consent, which is the essence of happy marriage on earth, is the habitual condition of angels in heaven. Love is the light of their world.

"The perpetual ecstasy of the angels is produced by the faculty, bestowed on them by G.o.d, of giving back to Him the joy they have in Him. This reciprocity of the infinite const.i.tutes their life. In heaven they too become infinite by partaking of the essential nature of G.o.d, who is self-subsistent. Such is the vastness of the heavens where the angels dwell, that if man were endowed with vision as constantly rapid as the transmission of light from the sun to the earth, and if he gazed through all eternity, his eyes would find no horizon to rest on. Light alone can be an emblem of the joys of heaven. 'It is,' says he (_Angelic Wisdom_), 'an effluence of the virtue of G.o.d, a pure emanation from His glory, compared to which our most brilliant day is dark. It is omnipotent, it renews everything, and cannot be absorbed; it surrounds the angel, putting him into contact with G.o.d by infinite joys which are felt to multiply and reproduce themselves to infinity. This light kills the man who is not prepared to receive it. No one on earth, or indeed in the heavens, can look on G.o.d and live. This is why it is written (Exodus xix. 12, 21-23), 'Set bounds unto the people round about [the Mount] ... lest they break through ... and many of them perish.' And again (Exodus x.x.xiv. 29-35), 'When Moses came down with the two tables of testimony, the skin of his face shone, and Moses put a veil upon his face till he had done speaking with the people.'

The Transfiguration of Jesus Christ also testifies to the light shed by a messenger from heaven and the extreme joy of the angels in being for ever bathed in it. 'His face,' says Saint Matthew (xvii. 2), 'did shine as the sun, and His raiment was as white as the light ... and a bright cloud overshadowed the disciples.'

"When a planet is inhabited only by beings who reject the Lord and misprize His Word, when the angelic spirits have gathered from the four winds, G.o.d sends a destroying angel to alter the whole ma.s.s of that rebellious world, which, in the vast s.p.a.ces of the universe, is to Him what an infertile seed is in the natural world. As he approaches that globe, the destroying angel, riding on a cornet, reverses it on its axis and makes the continents become the bottom of the sea, the highest mountains then are islands, and the lands. .h.i.therto covered by the seas reappear in all their freshness, obeying the laws of Genesis; thus the Word of G.o.d is in power once more on a new earth, which everywhere shows the effects of terrestrial waters and celestial fires. The light the angel brings down from heaven makes the sun pale. Then, as Isaiah saith (ii. 10, 19), men will enter into the holes of the rocks and hide themselves in the dust. 'They will cry to the mountains and rocks, Fall on us, and hide us from the wrath of the Lamb' (Rev. vi.

16). The Lamb is the great emblem of the angels who are unrecognized and persecuted on earth.

"Christ Himself hath said, 'Blessed are they that mourn! Blessed are the meek! Blessed are the peacemakers.' All Swedenborg is there: Suffer, believe, and love. To love truly, must we not have suffered; must we not believe? Love begets strength, and strength gives wisdom; this is intelligence, for strength and wisdom include will. Is not true intellect composed of knowledge, will, and wisdom, the three attributes of the angelic spirit?

"'If the universe has a meaning, that surely is the worthiest of G.o.d,' said Monsieur Saint-Martin to me when I saw him during his visit to Sweden.

"But," the minister went on, after a pause, "of what value can these shreds be, s.n.a.t.c.hed from a work so vast that the only way to give you an idea of it is to compare it to a river of light, a torrent of flame? When a man plunges into it, he is carried away by an overwhelming flood. Dante Alighieri's poem seems a mere speck to the reader who will dive into the innumerable pa.s.sages in which Swedenborg has given actuality to the heavenly spheres, just as Beethoven builds up palaces of harmony out of thousands of notes, and architects construct cathedrals of thousands of stones. He flings you up to infinite heights, where your mind sometimes fails to bear you up. It is necessary certainly to have a powerful brain if you are to come back sane and safe to our social notions.

"Swedenborg was especially attached to Baron Seraphitz, whose name, according to an old Swedish custom, had from time immemorial taken the Latin suffix _us_. The Baron was the Swedish prophet's most zealous disciple; the eyes of his inner man had been opened by the Seer, who had prepared him to live in conformity with commands from on high. He was in search of a woman with the angelic spirit, and Swedenborg showed her to him in a vision. His bride was the daughter of a shoemaker in London; in her, said Swedenborg, the life of heaven shone brightly, and she had gone through the first tests. After the prophet was translated, the Baron came to Jarvis to solemnize his heavenly nuptials in the practice of prayer. For my part, sir, I, who am no seer, could only note the earthly life of the couple, and it was undoubtedly that of the saints whose virtues are the glory of the Roman Church. They alleviated the sufferings of the inhabitants, giving them a portion which does not suffice to live on without work, but which is then sufficient for their needs; those who lived with them never saw them moved to anger or impatience; they were invariably gentle and beneficent, full of amiability, graciousness, and true kindness; their marriage was the harmony of two souls in constant union. Two eider-ducks in equal flight, a sound and its echo, the thought and the word, are but imperfect images of that union. Here they were loved by everybody with an affection which can only be compared to the love of plants for the sun.

"The wife was simple in her manners and beautiful to behold; her face was lovely, and her dignity worthy of the most august personage.

"In 1783, in the twenty-sixth year of her age, this woman bore a child; it was a time of solemn rejoicing. The husband and wife took leave of the world, telling me that they had no doubt that they should be transformed when the child should have shed the garb of flesh, which would need their care until she should have received strength to live by herself. The child was born, and was this Seraphita with whom we are just now concerned; for the nine months before her birth her father and mother lived in greater retirement than before, uplifting themselves to heaven by prayer. Their hope was that they might see Swedenborg, and faith procured its fulfilment.

On the day of Seraphita's birth, Swedenborg appeared in Jarvis, and filled the room where the babe was born with light. His words, it is said, were:

"'The work is accomplished; the heavens rejoice!'

"The servants in the house heard strange sounds of music, brought, they declared, by the winds from the four points of the compa.s.s.

"The spirit of Swedenborg led the father out of the house and out on the fiord, where it left him. Some men of Jarvis, going up to the Baron, heard him repeating these soothing words from Scripture--'How beautiful upon the mountains are the feet of him that bringeth good tidings!'

"I was setting out from the manse to go to the castle, intending to baptize the child, and carry out the duties enjoined on me by law, when I met the Baron.