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nature very fast. Yet he abounds in assertions, 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 sky-woven, is an academic robe and hinders action with its voluminous folds. But this mystic is awful to Cæsar. 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 entitle 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 pass forth into the common stock of wise and just thinking. The world has a sure chemistry, by which it extracts 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 associate 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 : every thing 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
oeast, 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 institutions, customs and manners. The book had been grand if the Hebraism had been omitted and the law stated without Gothi. cism, 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 sex 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 chastity not a local, but a universal virtue ; unchastity 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. He exaggerates the circumstance of marriage; and though he finds false marriages on earth, fancies a wiser choice in heaven. But of progressive souls, all loves and friendships are momentary. Do you love me? means, Do you see the same truth? If you do, we are happy with the same happiness: but presently one of us passes into the perception of new truth ; — we are divorced, and no tension in nature can hold us to each other. I know how delicious is this cup of love,- I existing for you, you existing for me; but it is a child's clinging to his toy; an attempt to eternize the fireside and nuptial chamber; to keep the picture-alphabet through which our first lessons are prettily conveyed. The Eden of God is bare and grand : like the outdoor landscape remembered from the evening fire aide, it seems cold and desolate whilst you cower