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This work is based on the original

, Illustrated Life of Swedenborg'

by J. Stuart Bogg.

It appeared first in the New Church

Young People's Magazine,

and subsequently became known

as the' Penny Life of Swedenborg'.

At least seven editions of the booklet

were published, including a revision

by the Rev. H. G. Drummond.

It has now been fully revised again.

Machine for raising rnjnerals: one of Swedenborg's early inven(jons.

11

ALIFE OF

SWEDENBORG

III, Seminar Books. London. 1974.

III

Revised Edition 1974 Seminar Books are published by The New Church Enquiry Centre 20 Bloomsbury Way, London WC1A 2TH

Set in 9 point Plantin Printed by The Carnpfield Press, St. Albans

Editor: Gordon Kuphal, BA Designer: G. Roland Smith, LSIA

NOle: The poor quality of sorne of the illustrations is due tO the antiquity of the blocks, and not to any carelessness in printing.

Obtainable from New Church House 34 John Dalton Street Manchester M2 6LE and New Church Enquiry Centre 20 Bloomsbury Way, London WC1A 2TH

IV

Swedenborg's Parents

Bishop Jesper Swedberg 1653-1735 Sara Behm 1666-1696

5

..

..

Bishop Swedberg The father of Emanuel Swedenborg

6

1

J. Swedenborg's Father

JESPER SWEDBERG, son of Daniel and Anna Isaacsson, and father of Emanuel Swedenborg, was born in Sweden in 1653. According to Swedberg's own testimony, his parents were pious and God-fearing, poor, honest, far from worldly pride and luxury, and careful to speak the truth. He had many brothers and sisters, and his parents regarded themselves as rich in the true sense of the word.

ln the Stora Kopparberg in central Sweden was a deserted and fiooded copper mine. Twenty-four miners, among whom was Daniel Isaacsson, undertook to bring it into use again, and to enable them to do this received from the College of Mines a grant of extensive privileges. Success crowned their enterprise, and' God blessed them so wonderfully that they became the most opulent miners of their times '. In the view of Swedberg's parents, their success in this venture was for the benefit of their children. When the father had a meal he often said, 'Thank you, my children, for this meal; for 1 have dined with you, and not you with me; God gave me food for your sake'.

Swedberg had early and excellent instruction in the home of his parents. Afterwards he was sent to school at Fahlun, where his love of books and desire to learn overcame his dread of the teacher-an intemperate and passionate man. ln the autumn of 1666, at the age of thirteen, he was sent to Uppsala, and three years later to Lund, where he had a relative, Magister P. Holm, Professor of Oriental Languages.

Swedberg described the effect on himself of the change from Uppsala to the High School of Lund: 'When 1 went ta Uppsala 1 was dressed in blue stockings, Swedish leather shoes, and a simple blue mantle. 1 never ventured to go forward in Church, but always remained near the benches of the common people. But in Lund 1 became as worldly­minded as the rest. 1 procured for myself a long black wig, to this 1 added a large long overcoat, and above ail a scarf over my shoulders, such as worldly-minded people wore. In my own opinion, there was no one equal to me; 1 thought ail should make room for me, and take off their hats very humbly in my presence:

Swedberg returned to Uppsala in 1674, and applied to the Dean of the faculty for a theological scholarship. The Dean, Magister Brunner, looked sharply at him, crossed himself, and, asked whether he, who was dressed in such a worldly manner, and in Court costume, wished to become a minis ter of the Gospel. Swedberg went home, took off the offensive clothes, and put on a simple greyish-black cloak. Brunner, on his part, looked at the inner man as weil as the outer dress. After two years he took Swedberg into his house as private tutor to his son. In 1682 Swedberg obtained the degree of Magister; in 1685 he was ordained; and the same year he became Pastor to the Regiment of the Guards. Prior to this, in 1684, he visited England where he discussed the subject of Church union with Bishop Fells, and with the philologist Bernhardi.

7

Page of the Schmidius Bible used by Swedenborg with his annotations

While visiting France after this, Swedberg learned to respect .. the excellent care which the Roman Catholic Church took of

the poor and needy, noticing , how the wealthier members of the community went out in the evening into the streets and lanes, to look after the poor, the sick, and those without shelter; how distinguished ladies and countesses, dressed in common garments, sought the sick and helpless, and showed them as much mercy as they would to their own blood relations' .

Afterwards he went through Lorraine and Alsace to Stras­bourg, where he was hospitably entertained by Bebel, professor of theology and Church history, and became.. friendly with Sebastian Schmidius, whose translation of the Bible, published at Strasbourg in r696, was one of those used by Swedberg's son, Emanuel Swedenborg, in the preparation of his theological writings.

Leaving Strasbourg in r685, Swedberg visited Heidelberg, Mannheim, Giessen and Frankfurt, meeting with various theologians. From Frankfurt he went to Holland, thence by sea to Hamburg, where he stayed with an Oriental scholar, whose Sunday afternoon doctrinal classes held with young people so delighted Swedberg that he took part in them, and wrote: ' 1 am unable to describe in what a godly and earnest manner this man lived.' Swedberg left Hamburg after a short visit, and proceeded to Lübeck, thence to Stockholm, where he arrived on August 7th, r685.

8

II. Swedenborg's Parentage and early Training

IMMEDIATELY after returning home to Sweden, Jesper Swedberg was appointed by King Charles XI to preach to the Court; and this office he filled with frankness and sincerity. Education was one of the subjects which engaged his atten­tion. The schools were in a lamentable condition, and he determined to bring the matter before the King. Accordingly he delivered a sermon at Ulriksdal Castle before the King and Queen, the Queen-Dowager, the Crown Prince, and many courtiers. He said: ' 1 will tell you, your Majesties, what God has spoken about you in the Old Testament, that kings ought to be the labourers of the Church, and princesses its nurses. This word is certainly not obeyed by appointing certain persons to act as godfathers and godmothers in your stead. No; you must take better hold, you must actually promote the education of the young, must see that the schools and their teachers are doing weil, and that everything is put in proper order.'

These were bold words, but they had due effect, for the King started collecting information about the actual condition of the schools, decided to raise the pay of ail the teachers in the land, and appointed Swedberg ordinary royal chaplain. This rise in rank brought no increase of salary, nor was this desired by Swedberg, who continued to preach home truths to the King.

On one occasion an officer, who was in the audience, went to the King and asked him, ' Shall the parson speak in this style? ' The King answered, ' Did the parson confirm his sermon by God's Word? ' , Yes,' said the officer. , Then,' the King replied,' if the parson has God's Word, the King has nothing to say against it.'

In r683 Swedberg had married Sara Behm, daughter of Albert Behm, assessor in the College of Mines, and the third of their nine children was Emanuel who was born in r688.

In his autobiography the father says: ' 1 am fully convinced that children ought to be called such names as will awaken in and remind them of the fear of God, and of everything that is orderly and righteous. . .. The name of my son Emanuel signifies" God with us ", that he may remember God's presence, and that intimate, holy, and mysterious conjunction with our good and gracious God, into which we are brought by faith, by which we are conjoined with Him and are in Him; and blessed be the Lord's name! God has to this hour been with him; and may He be further with him till he be eternally united with Him in His kingdom ! '

9

ln May, 1702, Jesper Swedberg was appointed Bishop of Skara, and in the year 1719 his wife and children were ennobled under the name of Swedenborg. Bishop Swedberg died in 1735, and his funeral sermon was preached by Jacob Benzelius, Bishop of Goteborg.

At the time of his father's death Emanuel Swedenborg was forty seven years old.

The only record of his early days is his own. He said, in a letter to Dr. Gabriel A. Beyer, written at the age of eighty one, , From my fourth to my tenth year 1 was constantly engaged in thought upon God, salvation, and the spiritual diseases of men, and several times 1 revealed things at which my father and mother wondered, saying tha't angels must be speaking through me. From my sixth to my twelfth year 1 used to delight in conversing with clergymen about faith, saying that the life of faith is love, and that the love which imparts life is love to the neighbour; also, that God gives faith to everyone, but that those only receive it who practise that love. 1 knew of no other faith at that time than that God was the Creator and Preserver of nature; that He imparts under­standing and a good disposition to men, and several other things that follow thence. 1 knew nothing at that time of that learned faith which teaches that God the Father imputes the righteousness of His Son to whomsoever, and at such times as, He chooses, even to those who have not repented, and have not reformed their lives; and had 1 heard of such a faith, it would have been then, as it is now, beyond my comprehension.'

Swedenborg as a young man

III. Swedenborg's Travels; Studies; Inventions; and Rules of Life

WE next learn of Swedenborg's doings from his letters to his brother-in-law, Eric Benzelius, one of the most learned men in Sweden, who was successively librarian at Uppsala, Professor of Theology there, Bishop of Gëteborg, Bishop of Linkëping, and Archbishop of Uppsala. Between this brother-in-law and Swedenborg a strong mutual affection existed.

Writing to him in 1709, Swedenborg-then twenty-one years of age-announced his intention of visiting England in order to improve himself in mathematics or in physics and natural history. In 1710, he travelled to Gëteborg, and from there by ship to London.

In his travel journal, he said:- ' On the way to London, I was four times in danger of my life: First, from a sand-bank on the English coast in a dense fog, when ail considered them­selves lost, the keel of the vessel being within a quarter of a fathom of the bank; second, from the crew of a privateer, who came on board, declaring themselves to be French, while we thought they were Danes; third, from an English guardship on the following evening, which, on the strength of a report, mistook us for the privateer, whereupon it fired a whole broadside into us, but without doing us any serious damage. When reaching the port of London, sorne Swedes, who had approached our ship in a yacht, persuaded me to sail with them to town, when ail on board had been commanded to remain there for six weeks, the news having already spread that the plague had broken out in Sweden. As I did not

observe the quarantine, an inquiry was made, yet I was saved from the halters with the declaration, however, that no one who attempted to do this in future would escape his doom.'

Having arrived in London, Swedenborg provided himself with books and instruments for the study of mathematics and science. He wrote: 'I study Newton daily, and am very anxious to see and hear him. Whatever is worthy of being seen in the town. I have already examined.'

He had a thirst for knowledge, not for its own sake but so as to use it in the service of his country. He made a habit of learning the trade of every craftsman with whom he lodged for a rime, such as bookbinding, watchmaking, the manu­facture of mathematical instruments, and the art of engraving. Turning his attention to astronomy, he computed tables giving the dates of future eclipses of the sun and moon, and discovered a method for fin ding longitude by means of the moon. At the same time he studied algebra and geometry, while, for recreation, both reading the English poets and writing his own poems.

He was two years in England, and then visited HoHand, spending most of his time in Utrecht, wherehe was a frequent guest at the house of the Swedish Ambassador, a great mathematician and algebraist.

In Leiden he learned glass-grinding; and in Paris met De Lahire, Professor of Mathematics in the Royal College of France, and Varrignon, a celebrated geometrician and member of the Royal Society of London.

II

Eric Benzelius

1

12

In a letter, written to Eric Benzelius in 1714, Swedenborg gave a list of his mechanical inventions, fourteen in number, in hand or written out. Mentioning a few of these will show his fertility of invention:

The plan of a ship which can go with its men under the surface of the sea, and do great damage to the enemy's fieet. A syphon, by which a large quantity of water may be raised from any river to a higher locality in a short time. A plan for constructing sluices in places where there is no fall of water, by means of which entire ships, with their cargoes, may be raised to any height required within an hour or two. A method of synchronising the firing of a number of airguns; a device to enable an untrained person to play music; a method of mechanrcally engraving by fire on any surface; a water-clock.

In 1715, Swedenborg returned ta Stockholm, and corres­ponded with Christopher Polhem (or Polhammar), 'the Swedish Archimedes,' who thought most highly of him and invited him to paya visit to his home at Stjarnsund. A year later he started publication of his mathematical and physical experiments and ideas, under the title of ' Daedallus Hyper­boreus.' King Charles XII thereupon appointed him an 'extraordinary assessor' of the College of Mines, and associated him with Polhem.

At the siege of Frederikshall in 1718, Swedenborg, by a system of rollers, transported two galleys, five large boats, and one sloop, over mountains and valleys for seventeen miles, thereby fo~cing the fortress to surrender to the King.

What spirit inspired Swedenborg at this time? His Rules of Life which he wrote down for his own use were: First: DiligentIy to read and meditate upon the Word of God. Second: To be content under the dispensations of God's providence. Third: To observe a propriety of behaviour, and preserve the conscience pure. Fourth: To obey what is commanded; to attend faithfully to one's office and other duries, and in addition to make oneself usefui to society in general.

These rules were not simply good resolutions: they were the Iaws of his life.

Swedenborg

13

.Berlin

-Brunswick

-Brussels • Dresden

_Prague.Paris

....",;~~1­ -~~:.. 1

IV. Scientific Works; Politics; Journeys Abroad; and Call to a Higher Office

IN the service of his country Swedenborg applied himself ta mastering the science of mining, and in 1721 made a second journey abroad, visiting mines and smelting-works. He did not confine his attention to mining alone, but published at this time six works on chemistry, metallurgy, astronomical methods, dock embankments, and navigation.

During his stay in Brunswick, in 1722, the Duke paid ail his expenses and presented him with his medallion in gold and a piece of plate.

On his return to Sweden, Swedenborg divided his time between the College of Mines, the mining districts, and his study, also publishing in that year a work in four parts entitled 'Miscellaneous Observations connected with the Physical Sciences.'

The Consistory of the University of Uppsala in 1724 invited Swedenborg, ' for the advantage of youth and as an ornament of the University,' ta apply for the professorship of higher mathematics, left vacant by the death of Professor Nils Celsius. This offer, however, he declined, feeling that he had neither the gift of teaching nor fluency of speech. Writing on this subject ta Eric Benzelius, he said ' My own business has been geometry, metallurgy, and chemistry; and there is a great difference between these and astronomy. l t would be inexcusable for me to give up a profession in which l think l can be of good use.'

Having for eight years served as ' extraordinary , Assessor in

the Royal College of Mines, without salary, Swedenborg was in 1724 appointed an ordinary Assessor with a regular salary.

Three years later he completed his great work, in three folio volumes, entitled Opera Philosophica el Mineralia, dedicated to the Duke of Brunswick. The title of the first volume of the English translation was: 'The Principia; or, the first principles of natural things, being new attempts toward a philosophical explanation of the elementary world.' While the first part contained a philosophical argument about the existance of the finite from the infini te, solar and stellar vOrtices, and the phenomena of the magnet, the second part dealt \Vith the causes and mechanism of magnetic forces, and the third with the diversities of worlds, chaos, the origin of planets, ether, air, tire, water, etc.

Swedenborg was an independent member of the House of Nobles, supporting what he thought right and useful and opposing despotism and anarchy. He was in favour of a constitution which set bounds to the hitherto unlimited pO\vers of the monarchy. Not satisfied with simply voting in favour of the resolutions proposed for the welfare of the country, Swedenborg from time ta time presented and read before the Diet various Memoranda, the originals of which are preserved in the archives of Sweden. Among these were: Memorandum on the state of the finances of Sweden. Memorandum proposing to abolish the distinction made in mining districts in favour of copper ta the detriment of iron.

15

Emanuel Swedenborg 1734 from ' Opera Philosophica et Mineralia '

Memorandum in favour of encouraging the production of iron in Sweden. Memorandum in favour of establishing rolling-mills in Sweden. Memorandum to the Secret Committee of the House of Nobles on the impolicy of declaring war against Russia. There is reason to believe that the Memorandum exerted a great influence, and saved the country for several years from the horrors of war. Memorandum to the Houses of the Swedish Diet, in 1755, on intoxicating liquor. In this he proposed several measures intended to lessen the consumption of spirits, and waste of grain in their distillation. In order to reduce the cases of drunkenness, he recommended that all public houses should have their only point-of-sale through a window, from which customers had ta buy their drink without being allowed to enter the house and lounge about in the tap-room.

With untiring energy he pursued his studies, and undertook a third journey abroad in 1736. At this time he offered ta relinquish half of his salary so that those who performed his duties in his absence could be properly paid. In the course of this journey he visited Italy for the first time. After publishing, in Amsterdam, his treatise, Economy of tke Kingdom of the Soul, he returned to Sweden in 1740, and again visited Holland in 1743 to bring out his crowning scientific work, The Kingdom of the Soul.

16

Swedenborg had reached the age of 55, with tastes both philosophical and mathematical. Now he planned new labours, as can be seen from a prospectus issued in 1742 in which he listed the works he intended to publish next. With a mind enriched by human learning, devout and humble in spirit, honoured and esteemed by the noblest men in his own and other countries, he was, however, called to sacrifice these plans in order to perform a higher service to the God Whom he loved and worshipped.

ln a letter, written in 1769, at the request of the Rev. Thomas Hartley, M.A., Rector of Winwick, Northamptonshire, Swedenborg said: ' 1 have been called to a holy office by the Lord Himself, who most mercifully appeared before me, His servant, in the year 1743; when He opened my sight into the spiritual world, and enabled me to converse with spirits and angels, in which state 1 have continued up to the present day. From that time 1 began to print and publish the various secrets that were seen by me or revealed to me about heaven and heU, the state of man after death, the true worship of God, the spiritual sense of the Word, besides many other most important matters conducive to salvation and wisdom. The only reason for my journeys abroad has been the desire of making myself useful, and of making known the secrets that were entrusted to me. Moreover, 1 have as much of this world's wealth as 1 need, and 1 neither seek nor wish for more.'

Swedenborg's House

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Swedenborg's Summerhouse

Emanuel Swedenborg depicted on a Swedish postage stamp

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V. Theological Writings; Enemies and Friends

IN personal diaries Swedenborg minutely described the struggles and temptations he had to undergo before his selfhood was thoroughly subdued and his pre-conceived notions removed, and he was content to allow the Lord to act through him. The opening of his spiritual sight he described as graduai; and he recorded the various stages by which he came into association with the angels. He said: '1 must employ my remaining time in writing on higher subjects, and not on worldly things, which are far below.... May God be so gracious as to enlighten me respecting my duty.'

In 1747 he resigned his position as Mining Assessor, and the King granted him a pension of half his salary. Besides this, he had sorne income from a mining property. In the minutes of the Royal College of Mines dated July 17th, 1747, it is recorded that the Royal College thanked the Assessor for the minute care and fidelity with which he had attended to the duties of his office as Assessor up to that time.

The first announcement of his theological writings was made on February 5,1750, and began thus:-' Advertisement by John Lewis, printer and publisher, in Paternoster Row, near Cheapside, London. Be it known unto ail the learnecl and curious that this day is published the first number of Arcana Coelesria, or Heavenly Secrets, which are in the Sacred Scriptures, or Word of the Lord, laid open; as they are found in the sixteenth chapter of Genesis: together with the wonderful things that have been seen in the world of spirits and in the heaven of angels.'

In another part of this prospectus Lewi~ said, , l do aver that this gentleman (the author), with indefatigable pains and labour, spent one whole year in studying and writing the first volume of Arcana Coelestia, was at the expense of {,zoo to print it, and also advanced {,zoo more for the printing of this second volume; and when he had done this he gave express orders that ail the money that should arise in the sale of this large work should be given towards the charge of the propagation of the Gospel. He is so far from desiring to make a gain of his labours that he will not receive one farthing back of the {,400 he has expended; and for that reason his works will come exceedingly cheap to the public.'

It was not long before Swedenborg and his theological publications excited attention and virulent attack. He was unwilling to enter inta any disputes on matters of religion; but, if obliged to defend himself, he did so in a few gentle words, and jf still assailed, he would say, ' Read attentively, and without prejudice, my writings; they will answer for me, and you will then change your ideas and your opinions.'

He was no egotist. He kept his personality out of sight in his writings, as far as possible. When he referred to the mission entrusted ta him, it was in humility; and he never allowed his reader to suppose that any merit attached personally to the author. He called himself 'Servant of the Lord Jesus Christ,' and stated that he did so by command of the Lord. Could there be a higher title ?

Swedenborg's enemies aimed not only at destroying his reputation, but also &t taking his life. Attempts at assassina­tion were twice made, but frustrated. He was, however, weil received by the King of Sweden, and dined at the royal table.

Two Prime Ministers of Sweden, Count Anders Johan von Hopken and Count Carl Gustaf Tessin, declared themselves his friends, and openly visited him. One day Count von Hopken asked him why he had published in his writings those , memorable occurrences' (incidents observed in the spiritual world) which seemed to throw so much ridicule on his doctrine, otherwise so rational and whether it would not be best for him to keep them to himself and not publish them to the world. But Swedenborg answered that he had orders from the Lord to publish them; and that those who ridiculed him on that account did him an injustice; 'for,' said he, , why should l, an old man, lay myself open to ridicule for fantasies and falsehoods?' Count von Hopken added, ' We may say of the religion which Swedenborg has developed in his writings from the Word of God, with Gamaliel, ' If it be of God, it cannot be overthrown; but if it be of man, it will come to naught.'

The same Senator told King Gustavus III that if the Swedes founded a colony, the doctrine which Swedenborg had published as the Doctrine of the New Church of Jesus Christ ought to be taught there. Thus the colonists would look upon the love of God and charity as the only motives of their conduct, and would be active, industrious, and intrepid in danger, convinced that what is called death is only a passage from this into a happier life.

Bishop Halenius, Bishop of Skara, a man notoriously avaricious, but possessed of good natural gifts, visited Swedenborg ont: day. Swedenborg reproved him for his avarice and injustice, and predicted that in a few months he would be attacked by a severe illness, during which the Lord would seek to convert him. 'If you will then open your heart to the holy influences,' he said, ' your conversion will be accomplished.' A few months after this an officer of the province and bishopric of Skara called, and was asked, , How is Bishop Halenius?' The officer replied, ' He has been very il1, but he has now recovered, and is quite a different man. He is kirid, benevolent, full of righteousness, and returns three-fold and sometimes four-fold what he had previously acquired by unrighteous means.'

From that time tH! his death Bishop Halenius was a warm friend of the doctrines of the New Church, and he openly declared that the theological writings of Swedenborg were the most precious treasures of mankind.

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VI. The' Arcana Coelestia'

Arcana Cœ!eftia QUiE IN

SCRIPTURA SACRA,

SEU

VERRO DOMINI SUN T. D ETE C TA:

Hic Primum qure in

G E N E s I. Una cum Mirabilibus

Q..uœ vifa funt

In Mundo Spirituum, & in Cœlo AngeIorum.

PARS PRIMA.

MDCCXLIX.

Title page from the first Latin edition

THE work entitled Arcana Coelestia, or Heavenly Secrets was published in two sections, one of five volumes, the other of three volumes. The first section contains an unfolding of the internai sense of Genesis; the second, that of Exodus. The writing and publication of this great work extended over a period of twelve years, 174Tto 1758, and it was first translated from the Latin original into English by the Rev. John Clowes M.A. at one time a Fellow of Trinity College, Cambridge, and Rector of St. John's Church, Manchester.

ln the introductory pages Swedenborg states that the Word of the Old Testament includes secrets of heaven and that its whole contents, in every detail, are about the Lord, His heaven, the Church, faith, and things relating to faith. These contents signify and involve spiritual and celestial things. This must be so because the Word, since it is of the Lord and from the Lord, could not possibly be given without containing things of heaven, the Church and faith. 'For,' he says, , if this be denied, how can it be called the Word of the Lord, or be said to have any , life ' in it? From where does its life come except from those things which possess life; that is, from the fact that ail things in it, in general and in particular, concern the' Lord, who is the very Life itself.... Without such life, the Word as to its letter is dead.'

He illustrates this by comparing the Word with man, who has an external and an internai: the latter is the soul, the former is the body, which, when separated from the soul, is dead. It is the soul that lives, and causes the body to live. The Word, viewed as to the letter alone, is like a body without a sou!.

21

, It is impossible,' he continued, , while the mind reads and thinks only literally, to see that the Word is full of such spiritual contents. Thus in the first chapters of Gencsis, ail that can be seen from the literai sense is that they deal with the creation of the world, the Garden of Eden, and Adam. Hardly anyone imagines that they deal with anything more. But they contain secrets which were never revealed before. ln the following pages it will be seen that the first chapter of Genesis in its internai sense deals, in general, with the re-birth of man or his regeneration and, specifically, with the Most Ancient Church, so much so, that there is not a single expression which does not represent, signify, and involve something spiritual.'

Swedenborg then declares that it is impossible for anyone to know that the Word has a spiritual meaning within the letter, except from the Lord. 'Therefore,' he states, ' of the Lord's Divine me.rcy it has been granted me now for several years to be constantly and uninterruptedly in company with spirits and angels, hearing them talk with each other, and talking with them. 1 have been permitted to hear and see things in the other life which are astonishing, and which have never before come to the knowledge of any man, nor entered into his imagination. 1 have been instructed there about different kinds of spirits, and the state of souls after death; about hell, or the lamentable state of the unfaithful; about heaven, or the most happy state of the faithful; and particularly about the doctrine of faith which is acknowledged throughout ail heaven; on which subjects, by the Divine mercy of the Lord, more will be said in the following pages.'

Writing in Latin, Swedenborg gives a translation of the Hebrew text of Genesis and Exodus; first, the complete chapter; next, its general contents; afterwards, the internai sense, verse by verse and clause by clause, illustrating and confirming by frequent quotations from other passages in the Word.

The first chapter of Genesis, in its general contents is shown to describe six successive states in the regeneration of man. The first state is before regeneration has begun: emptiness, darkness. The first activity is the mercy of the Lord, the Spirit of God moving on the face of the waters. The second state is when a division takes place between the things which are of the Lord and by contrast those which are merely man's. The former are knowledges of faith, learned from infancy, and stored up by the Lord for the use of man when, through temptation, misfortune, or sorrow, the things belonging to the body and the world are brought into astate of quiescence. The third state is that of repentance, when a man begins to speak piously and devoutly from the interna! man, and to do good actions which he imagines originate in himself. They are therefore inanimate. In the fourth state man is affected by love and illuminated by faith; faith and charity are now enkindled in his internai man, and are calied two lights. In the fifth state man speaks from faith, through which he confirms himself in truth and goodness: the things then produced by him are animate. In the sixth state, he speaks what is true and does what is good from faith and thence from love. His spirituallife is delighted and sustained by knowledge of faith and the doing of good works-called

22

his ' meat '-and his naturallife by such things as belong to the body and its senses. From this a combat or struggle arises, untillove is dominant, and he becomes a celestial man.

In the opening words-prefacing the internaI sense of Genesis l, as explained verse by verse-Swedenborg states that ' in the following work, by " the Lord" is meant solely Jesus Christ, the Saviour of the world, who is calied the Lord, without other names. He is acknowledged and adored as the Lord throughout ail heaven, because He has ail power in heaven and earth. He also commanded His disciples so to cali Him.' The Scripture references here are to John XIII 13, XIV 6, 8-11.

Later in this work is described the state of man when rising from the dead-how he passes from the life of the body into the life of eternity, waking, as out of a tranquil sleep, in the care of celestial angels, who love everyone. At tirst he imagines himself still to be in the world, and is ail wonder and astonishment when toid that he is a spirit, ' both because he is entirely like a man as to his senses, desires, and thoughts, and because he did not believe, during his life in the world, that he was a spirit, or (as is the case with sorne) that a spirit could be what he now finds himself to be.' Spirits see, hear, speak, smell, and have a most exquisire sense of touch. 'In a word, man loses nothing by death, but is still a man in ail respects, although more perfect than when in the body, having cast off his natural flesh and bones, and the imperfec­tions which necessarily attend them.'

Enough has been said to ind\;ate the scope and purpose of this wonderful expository work.

VII. Communication with the Spiritual World

SOME remarkable and well-authenticated facts are recorded about Swedenborg's communication with the spiritual world. These ought not to be regarded as miracles, nor should anyone judge the truth of Swedenborg's writings by things like these. Truth requires no miraculous support.

The Fire at Stockholm Immanuel Kant gives an account of Swedenborg and the great tire at Stockholm, in 1759:- Swedenborg arrived at Gëteborg from England at four o'dock on Saturday, and was invited to dine with a party of tifteen at the house of ML William Castel. About six o'dock Swedenborg went out, and returned to the company quite pale and alarmed. He said that a dangerous tire had just broken out in Stockholm (a distance of 300 miles from Gëteborg), and that it was spreading very fast. He was restless, and went out very often. He said that the house of one of his friends, whom he named, was already in ashes, and his own in danger. At eight o'clock, after he had been out again he joyfully exdaimed, ' Thank God! The tire is extinguished, the third door from my house.' The news created great consternation and excitement in Gëteborg, many of the inhabitants having friends in Stock­holm. l t was announced to the Governor the same evening, and he summoned Swedenborg on Sunday morning, and questioned him. Swedenborg described the tire precisely, how it had begun, in what manner it had ceased, and how long it continued. The Governor thought the account worthy of attention. On Monday evening a messenger, dispatched by the Board of Trade during the tire, arrived at Gëteborg bringing !etters in which the tire was described as Swedenborg had described it; and the next day a royal courier arrived with full particulars, which tallied in every respect with Swedenborg's account, the tire having been extinguished at eight o'dock.

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The Receipt in the Bureau

M. Louis de Marteville, Envoy Extraordinary of the United Provinces of the Netherlands at the Court of Sweden, died in Stockholm in April, 1760. Some time afterwards his widow was called upon by a goldsmith, who presented a bill, demanding payment for a silver service which he had supplied. The widow knew that the bill had been paid, although she could not find the receipt for it. In her sorrow, and because the amount was considerable, she asked Swedenborg to call at her house. After apologising for troubling him, she said that if, as all people declared, he possessed the extraordinary gift of speaking with the souls of the departed, he would perhaps have the kindness to ask her husband about the silver service. Swedenborg did not object. Three days after, he called and informed Madame de Marteville, who had company at her house for coffee, that he had spoken to her husband. The clebt had been paid seven months before his death, and the receipt was in a bureau in the room upstairs. The lady replied that the bureau had been cleared out, and the receipt had not been found among the papers. Swedenborg said that her husband had described to him how, after pulling out the left-hand drawer, a board would appear, which required to be drawn out, when a secret compartment would be disclosed, containing his private Dutch corres­pondence as well as the receipt. On hearing this description, the" whole company rose and accompanied the lady into the room upstairs. The bureau was opened; they did as they were directed; the compartment was found, of which no one had ever known before, and, to the great astonishment of all, the papers were discovered there exactly as he had described.

The Queen Dowager of Sweden Speaking to the Academician Dieudonné Thiebault, the Queen Dowager of Sweden stated that one evening Sweden­borg had come to her Court. She had taken him aside, and begged him to find out, from her deceased brother, the Prince Royal of Prussia, what he said to her the last time she saw him before departing for Stockholm. She added that what she had said was of a nature to make it impossible that the Prince could have repeated it to anyone, nor had it ever escaped her own lips. Sorne days after, Swedenborg returned, when she was seared at cards, and requested that she would grant him a private audience. To this the Queen replied that he might communicate what he had to say before everybody; but Swedenborg assured her he could not disclose what he had to say in the presence of witnesses. The Queen became very agitated, and, giving her cards to another lady, she requested the Senator von Schwerin (who was also present when she related the story) to accompany her. They, accordingly went into another apartment, when she posted Count von Schwerin at the door, and advanced towards the farthest extremity of it with Swedenborg, who said to her, , You took, Madame, your last leave of the Prince of Prussia, your late august brother, at Charlottenburg, on such a day, and at such an hour of the afternoon. As you were passing afterwards through the long gallery in the Castle ofCharlotten­burg you met him again; and there he took you by the hand, and led you to such a window, where you couId not be overheard, and then said to you these words-.. .' The Queen did not repeat the words, but she protested that they were what her brother had said, and that she retained the most perfect recollection of them.

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VIII. Various Writings

ln a letter addressed to Louis IX, Landgrave of Hesse Darmstadt, Swedenborg himself said: ' What is reported of the brother of the Queen of Sweden is true; yet it should not be regarded as a miracle, but only as a memorable occurrence of the kind related in The True Christian Religion, about Luther, Melancthon, Calvin, and the rest. For all these are simply testimonies that 1 have been introduced by the Lord as ta my spirit into the spiritual world, that 1 converse with angels and spirits.'

The Rev. Nicholas Collin, Rectar of the Swedish Church in Philadelphia, said, ' Swedenborg was universally esteemed for his various erudition in mathematics, mineralogy, etc., and for his probity, benevolence, and general virtue. Being very old when 1 saw 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 tall and erect stature. On my requesting his aid in procuring an interview with a brother lately deceased, he answered, very properly, that the partition wall between this and the other world could not be opened without sorne important cause, and not to gratify mere curiosity.'

Swedenborg was always ready to talk with persons of honest and sincere disposition who called upon him; but if his declarations were received with contempt he would simply say, ' Read my writings, and judge for yourself.'

IN the year 1758 Swedenborg travelled ta London, and during his stay there, which lasted about fifteen months, the following theological works, written by him in Latin, were published in London by John Lewis, copies being presented to all the English bishops and Protestant members of the House of Lords:­

1. 'Earths in the Universe and their Inhabitants, and the Spirits and angels there, from Things Heard and Seen.' 2. 'Heaven and its Wonders, and Hell, from Things Heard and Seen.' 3. 'The Last Judgment and Babylon destroyed; that ail things foretold in the Revelation have been fulfilled at this day; from Things Heard and Seen.' 4. 'The New Jerusalem and its Heavenly Doctrine.' 5. 'The White Horse mentioned in chapter XIX of the Book of Revelation. Also a swnmary of those passages in Arcana Coelestia relating to the Word and its spiritual or internaI sense.'

Barths in the Universe tells of the inhabitants of other worlds, their genius, aims, and delights as men and also Cafter death) as spirits. Spirits talking to Swedenborg said that in the universe there are very many earths with human inhabitants upon them, and they were surprised that anyone thought that the heaven of the Omnipotent God consists only of spirits and angels who come from our earth, when these are so few that, in relation to the Omnipotence of God, they are almost insignificant.

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In Heaven and Hel! Swedenborg shows that the Lord Jesus Christ is the God of heaven; that there are three heavens, each consisting of innumerable societies; and that every angel is in a perfect human form. Other subjects dealt with are the Spiritual Sun; light and heat in heaven; the clothes, homes, power, speech, wisdom, innocence, and occupations of the angels; governments, Divine worship, writings, peace, little children, the wise and simple, the rich and poor, also marriages in heaven, and heavenly joy and happiness.

Man's awakening from the dead and entrance into the spiritual world in a perfect human form are described; also the states through which he passes before his entrance into heaven or into hell.

Swedenborg also shows that the Lord rules the hells, of which there are, in general, three-also divided into societies -acting against the three heavens, which likewise re-act against the hells. From this results spiritual equilibrium, in which man is maintained by the Lord, so that he may enjoy the liberty of choosing his final state. The man who wills and loves evil casts himself into hell after death-this casting down is not done by the Lord.

The Last Judgment and Babylon Destroyed describes the Judgment in the World of Spirits, which was carried out by the Lord in 1757 on ail people of the Christian Church, also on Mohammedans and Gentiles, when those represented by the sheep and the goats were separated (Matthew XXV 31-32). The sheep represent those who are in truths and at the same time in good, that is, those with whom charity and faith make one; but the goats represent those who are in truths and not in good, thus, who have a faith of the intellect but not of the heart. The first heaven, whièb passed away, was the Church in the spiritual world, composed of professing Christians, Mohammedans, and Gentiles, who had lived in the world in external sanctity but not in internaI sanctity­who were only apparently just and sincere for the sake of civil and morallaws, but not for the sake of Divine laws. Ali people like this who lived after the Lord's coming constituted

the' heaven ' which ' passed away,' mentioned in Revelation XXI 1. The first earth, which also passed away, means the Church in this world, which was in conjunction with that in the heavens. After the Last Judgment, revelations were made for the New Church.

The New Jerusalem and ùs Heavenly Doctrine is a summary of New Church doctrine.

The work entitled The White Horse is a kind of summary index ta the Arcana Coelestia, prefaced by a brief explanation of the meaning of Revelation XIX 11-14, 16, in which the Word is described as ta its spiritual or internal sense, the White Horse representing the understanding of the Word as to its inner contents.

In July, 1759, Swedenborg left England for G6teborg. While there, the fire at Stockholm occurred, which was mentioned in the last section. Swedenborg returned to Stockholm the next month, and took an active part in the affairs of the Diet, presenting a ' Memorandum in favour of a return to a pure metallic currency.' l t concluded thus: , As a member of the Diet, l consider myself in dutYbound to submit ail this in humility for the consideration of the various Houses of the Diet, as l am obliged, according to my ability, ta reftect upon and to submit for consideration everything that may be for the public good of the country. The subject which l have discussed above is the most important of ail, as the general welfare of the country depends on it, for the currency in a country is like the blood in the body, on which depends its life, health, strength, and defence.' He pressed home this subject in further memoranda ta the Diet and ta the King.

About this time Swedenborg wrote The Apocalypse Explained according la the Spiritual Sense, which was not published during his lifetime; treatises concerning the Lord and the Athanasian Creed; also SU1l1maries of the InternaI Sense of the Prophetic Books and the Psalms of the Old Testament.

Swedenborg 1768 26

IX. Further Travels and Publications

SWEDENBORG went to Amsterdam in 1762 to publish the following works: Doctrine of the New Jerusalem concerning the Lord, Doctrine of the New Jerusalem concerning the Sacred Scripture, Doctrine of Life for the New Jerusalem, Doctrine of the New Jerusalel1l concerning Faith, Angelic Wisdol1l concerning the Divine Love and Wisdom, Angelic l17isdol1l concerning the Divine Providence. In 1764 he returned to Stockholm, revisiting Amsterdam in 1765 for the purpose of printing there The Apocalypse Revealed. In 1766 he returned to Stockholm, and spent the whole of the following year there, leaving early in 1768 to print in Amsterdam Conjugal Love and its Opposites, also the Brief Exposition of the Doctrine of the New Church. In May of the same year he left Amsterdam for Paris, on his way to London, where he arrived in June, remaining three months, and publishing The Intercourse of the Soul and the Body. Early in the autumn he returned to Stockholm, and during the first six months of 1770 was preparing the first draft of The True Christian Religion, which was published in June 1771. In this latter work, Swedenborg stated that then was the time of the Second Coming of the Lord-a coming, not in Person, but in the Word, which is from Him and is thus Himself.

While Swedenborg was at Elsinore, on his way to Holland, in the spring of 1768, General Christian Tuxen paid him a visit, as he very much wanted to make Swedenborg's acquaintance. The General wrote: ' 1 took an opportunity of asking him how a man who was confident that he was serious in his duty towards God and his neighbour could be certain whether he was on the right road to salvation or not. 1 was answered that this was very easy, and that such a man need only examine himself and his own thoughts in the light of the Ten Commandments. For instance, whether he loves and fears God; whether he is happy in seeing the welfare C'f others, and does not envy them; whether, on having received

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a great injury from others, which excited him to anger and revenge, he afterwards changes his sentiments because God has said that vengeance belongs to Him, and so on, then he may rest assured that he is on the road to heaven. But, when he discovers himself to be actuated by contrary sentiments, then he is on the road to hel!. This led me to think of myself as weil as for others.'

Carl Robsahm, Treasurer of the Bank in Stockholm, who was intimately acquainted with Swedenborg during the latter part of his life wrote as follows:- ' On Swedenborg's departure for London the last time but one, l met him just as he was starting, and asked how he-who would soon be eighty years old-eould dare tO undertake so long a journey, and whether we should meet again in this world? "Do not trouble yourself about that," said he. "If you live, we shall certainly meet again; for l shal1 have to undertake another journey like this." ,

Dr. Husband Messiter, an eminent physician, Swedenborg's professional attendant, sent sorne of Swedenborg's publications to the Professor of Divinity at Edinburgh. He did this at Swedenborg's request and, in writing to the Professor, said, ' As l have had the honour of being frequently admitted to the author's company when he was in London, and to converse with him on various points of learning, l will venture to affirm that there are no parts of mathematical, philosophical, or medical knowledge-nay, l believe l might justly say, of human literature-to which he is in the least a stranger ; yet so total1y insensible is he of his own merit that l am confident he does not know that he has any.'

Sorne time before Swedenborg's last journey to London, he addressed a petition to King Adolphus Frederic. He asked the King to have letters of instruction sent to the Consistories of the kingdom, ordering them to examine his writings, and give their opinion about them. This was done, but the Consistories delayed their report. When the King met

Swedenborg he said to him, 'The Consistories have re­mained silent in the subject of my letters and your writings '. Laying his hand on Swedenborg's sl:oulder, he added, , We may conclude, then, that they have not found anything reprehensible in them, and that you have written in accordance with the truth '.

However, Dr. Gabriel Beyer, Professor of Greek and Notary in the Consistory of Goteborg, responded for himself to the King's letter: 'In obedience to Your Royal Majesty's most gracious command that l should deliver a full and positive declaration, l acknowledge it to be my duty ta declare, in ail humble confidence, that as far as l have proceeded, and in the light of the gift bestowed upon me for investigation and judgment, l have found in the above-named writings of Swedenborg nothing which does not closely co:ncide with the Word from the Lord's mouth, and shines with a light truly Divine.'

The Rev. Thomas Hart1ey, M.A., Rector of Winwick, Northamptonshire, was a friend of Swedenborg. '1 have,' wrote Hart1ey, 'conversed with him at different times; and, in company with a gentleman of a learned profession and of extensive intel1ectual abilities (Dr. Messiter), we have had a confirmation from his own mouth (of his open vision of the spiritual world), and have received his testimony, and do both of us consider this our acquaintance with the author and his writings among the greatest blessings of our lives.'

There are few records of Swedenborg's personal appearance. He was above middle height and of dignified bearing. His eyes-which were blue-are described as beautiful even in old age. The portrait found in Opera Philosophica et Mineralia engraved at the age of forty-six, is stated to be a good likeness. He was neat in dress, frugal in diet. Late in life his usual food was coffee with milk, bread and butter; he ate fish and meat occasional1y. The dress he usual1y wore was a suit of black velvet, and a pair of long ruffies; he also wore a curious­hilted sword, and carried a gold-headed stick.

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x. Swedenborg and Wesley; Swedenborg's Closing Hours

TOWARDS the end of February 1772, Mr. Samuel Smith and other Methodist preachers were with the Rev. John Wesley, taking instructions and assisting him in the preparations for the nationwide circuit that he was about to begin. While they were engaged in this, a letter came to Wesley which he read with evident astonishment; and after a pause he read the letter to those who were with him. Smith afterwards recalled that the letter ran roughly as follows: Sir, 1 have been informed in the world of spirits that you have a strong desire to converse with me. 1 shall be happy tosee you if you will favour me with a visit. 1 am, Sir, your humble servant, Emanuel Swedenborg.

Wesley frankly admitted to his companions that he had felt a very strong desire to meet Swedenborg, but had never mentioned this to anyone. He sent an answer explainirtg that he was now deeply involved in his preparations for a journey that would last six months, but that he would cali on Swedenborg soon after returnil1g to London. Smith learned afterwards that Swedenborg wrote in reply that the visit promised by Wesley would come too late, as Swedenborg would enter the world of spirits on the twenty-ninth day of the next month, never to return.

Wesley went on circuit, as he had arranged, and on his return to London he was informed that Swedenborg had indeed left this life on March 29th. Smith was led by these circumstances to examine the writings of Swedenborg and, eventually, to his conviction that the doctrines taught were from heaven.

Dr. Arvid Ferelius, the pastor of the Swedish Church in London, described the closing hours of Swedenborg's life: 'Our late celebrated countryman, Assessor Emanuel Swedenborg, died in the month of March, 1772, and was buried by me on April 5th. Towards the close of the year (1771) he was touched by paralysis on one side. 1 visited him several times, and asked him each time whether he had an idea that he was to die this time; upon which he answered "Yes." Upon this 1 observed to him that, as quite a number of people thought that his sole purpose in promulgating his new theological system had been to make himself a name, or to acquire celebrity-which object, indeed, he had thereby attained-if such had been the case he ought now to do the world the justice to· retract it, either in whole or in part; especially as he could not expect to derive any additional advantage from this world, which he would soon leave. He thereupon half rose in his bed, and laying his sound hand upon his breast, said, with sorne manifestation of zeal, " As true as you see me before your eyes, so true is everything that 1 have written, and 1 could have said more had it been permitted. When you enter eternity you will see everything, and then you and 1 shall have much to talk about." ,

, When 1 asked him whether he was willing to receive the Lord's Supper, he replied, "With thankfulness." 1 then asked whether he acknowledged himse1f to be a sinner. He replied, "Certainly, as long as 1 carry about this sinful body." With much devotion, folding his hands and un­covering his head, he read the confession of sins, and, received the Holy Sacrament '.

Richard Shearsmith, in whose house in Clerkenwe11 Sweden­borg lodged and died, declared himself ready to attest (on oath, if required) thar, from the first day of Swedenborg's 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. When the day of his departure iuto the other life arrived, in the course of the day he asked Shearsmith and his wife what time it was. They replied, ' It is nearly five in the afternoon.' He said ' That is good. Thank you. God bless you.' He then wished them farewell, saying that his time was come, and calmly passed away a few minutes after.

The Rey. Thomas Hartley said, in a letter ta the Rey. John Clowes, M.A., 'The great Swedenborg was a man of uncommon humility, and so far from affecting to be the head of a sect that his yoluminous writings in divinity continued almost ta the end of his life to be anonymous publications. Our author ever kept the Holy Scriptures in Yiew; they were his light and guide, his shield and buckler on a11 occasions. His reasonings are grounded on their authority, and he is abundantly copious in the proofs he draws from them in support of whatever doctrine he advances. On this foundation he builds, and a surer can no one lay.'

XI. Sweden Honours Her Son

Swedish Church, London

~Ui- '.'- ..'1 t~' ~..a."..=, .......:l -

ml EMANUEL SWEDENBORG

MDCLXXXVIII-MDCCLXXII

il.1 «« J-/1

"'­1

1rmJ J

... ~

1",

Emanuel Swedenborg's remains were interred in the small Swedish Church (now demolished) near the Tower of London, where they remained for almost 140 years. Then the Swedish government approached the British government for permission to remove the remains to Sweden, and on April 7th and 8th 1909 the coffin was taken by train ta Dartmouth and thence by sea in the frigate ' Fylgia ' to its final resting­place-a sarcophagus in Uppsala Cathedral, unveiled by King Gustav V on November 19th 19IO.

In the words of the Rev. R. R. Rodgers, spoken on the deck of the' Fylgia " ' Swedenborg was great in science, greater in philosophy, but greatest of ail as a theologian and an expositor of the Word of God.'

Sarcophagus in Uppsala Cathedral

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Uppsala Cathedral The Writings of Emanuel Swedenborg are published by The Swedenborg Society 20 Bloomsbury Way, London WClA 2TH and by The Swedenborg Foundation Inc. 139 East 23rd Street New York, N.Y. 10010, USA

Translations have been made into Many languages.

Swedenborg's sketch for his carly invention of a f1ying machine.

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