No More Learning

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

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

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

The fact, thus explicitly stated, is implied in all poetry, in allegory,
in fable, in the use of emblems, and in the structure of language.
Plato knew of it, as is evident from his twice bisected line, in the
sixth book of the Republic. Lord Bacon had found that truth and nature
differed only as seal and print; and he instanced some physical
proportions, with their translation into a moral and political sense.
Behmen, and all mystics, imply this law in their dark riddle-writing.
The poets, in as far as they are poets, use it; but it is known to
them only, as the magnet was known for ages, as a toy. Swedenborg first
put the fact into a detached and scientific statement, because it was
habitually present to him, and never not seen. It was involved, as we
explained already, in the doctrine of identity and iteration, because
the mental series exactly tallies with the material series. It required
an insight that could rank things in order and series; or, rather, it
required such rightness of position, that the poles of the eye should
coincide with the axis of the world. The earth has fed its mankind
through five or six millenniums, and they had sciences, religions,
philosophies; and yet had failed to see the correspondence of meaning
between every part and every other part. And, down to this hour,
literature has no book in which the symbolism of things is
scientifically opened. One would say, that, as soon as men had the
first hint that every sensible object,--animal, rock, river, air,--nay,
space and time, subsists not for itself, nor finally to a material
end, but as a picture-language, to tell another story of beings and
duties, other science would be put by, and a science of such grand
presage would absorb all faculties; that each man would ask of all
objects, what they mean: Why does the horizon hold me fast, with my
joy and grief, in this center? Why hear I the same sense from countless
differing voices, and read one never quite expressed fact in endless
picture-language? Yet, whether it be that these things will not be
intellectually learned, or, that many centuries must elaborate and
compose so rare and opulent a soul,--there is no comet, rock-stratum,
fossil, fish, quadruped, spider, or fungus, that, for itself, does not
interest more scholars and classifiers than the meaning and upshot of
the frame of things.

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

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

Having adopted the belief that certain books of the Old and New
Testaments were exact allegories, or written in the angelic and ecstatic
mode, he employed his remaining years in extricating from the literal,
the universal sense. He had borrowed from Plato the fine fable of "a
most ancient people, men better than we, and dwelling nigher to the
gods;" and Swedenborg added, that they used the earth symbolically;
that these, when they saw terrestrial objects, did not think at all
about them, but only about those which they signified. The
correspondence between thoughts and things henceforward occupied him.
"The very organic form resembles the end inscribed on it. " A man is
in general, and in particular, an organizd justice or injustice,
selfishness or gratitude. And the cause of this harmony he assigned
in the Arcana: "The reason why all and single things, in the heavens
and on earth, are representative, is because they exist from an influx
of the Lord, through heaven. " This design of exhibiting such
correspondences, which, if adequately executed, would be the poem of
the world, in which all history and science would play an essential
part, was narrowed and defeated by the exclusively theologic direction
which his inquiries took. His perception of nature is not human and
universal, but is mystical and Hebraic. He fastens each natural object
to a theologic notion:--a horse signifies carnal understanding; a tree,
perception; the moon, faith; a cat means this; an ostrich, that; an
artichoke, this other; and poorly tethers every symbol to a several
ecclesiastic sense. The slippery Proteus is not so easily caught. In
nature, each individual symbol plays innumerable parts, as each particle
of matter circulates in turn through every system. The central identity
enables any one symbol to express successively all the qualities and
shades of the real being. In the transmission of the heavenly waters,
every hose fits every hydrant. Nature avenges herself speedily on the
hard pedantry that would chain her waves. She is no literalist.
Everything must be taken genially, and we must be at the top of our
condition to understand anything rightly.

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

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

There is no such problem for criticism as his theological writings,
their merits are so commanding; yet such grave deductions must be made.
Their immense and sandy diffuseness is like the prairie, or the desert,
and their incongruities are like the last deliration. He is
superfluously explanatory, and his feelings of the ignorance of men,
strangely exaggerated. Men take truths of this nature very fast. Yet
he abounds in 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 skywoven, is an academic robe, and hinders action with its
voluminous folds. But this mystic is awful to Caesar. Lycurgus himself
would bow.

The moral insight of Swedenborg, the correction of popular errors, the
announcement of ethical laws, take him out of comparison with any other
modern writer, and 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 attracts what is excellent in its children, and
lets fall the infirmities and limitations of the grandest mind.

That metempsychosis which is familiar in the old mythology of the
Greeks, collected in Ovid, and in the Indian Transmigration, and is
there objective, or really takes place in bodies by alien will,--in
Swedenborg's mind, has a more philosophic character. It is subjective,
or depends entirely upon the thought of the person. All things in the
universe arrange themselves to each person anew, according to his
ruling love. Man is such as his affection and thought are. Man is man
by virtue of willing, not by virtue of knowing and understanding. As
he is, so he sees. The marriages of the world are broken up. Interiors
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; everything gravitates; like will to like; what we
call poetic justice takes effect on the spot. We have come into a world
which is a living poem. Every thing is as I am. Bird and beast is not
bird and beast, but emanation and effluvia of the minds and wills of
men there present. Every one makes his own house and state. The ghosts
are tormented with the fear of death, and cannot remember that they
have died. They who are in evil and falsehood are afraid of all others.
Such as have deprived themselves of charity, wander and flee; the
societies which they approach discover their quality, and drive them
away. The covetous seem to themselves to be abiding in cells where
their money is deposited, and these to be infested with mice. They who
place merit in good works seem to themselves to cut wood. "I asked
such, if they were not wearied? They replied, that they have not yet
done work enough to merit heaven. "

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

In the "Conjugal Love," he has unfolded the science of marriage. Of
this book, one would say, that, with the highest elements, it has
failed of success. It came near to be the Hymn of Love, which Plato
attempted in the "Banquet;" the love, which, Dante says, Casella sang
among the angels in Paradise; and which, as rightly celebrated, in its
genesis, fruition, and effect, might well entrance the souls, as it
would lay open the genesis of all institutions, customs, and manners.
The book had been grand, if the Hebraism had been omitted, and the law
stated without Gothicism, as ethics, and with that scope for ascension
of state which the nature of things requires. It is a fine Platonic
development of the science of marriage; teaching that 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 the 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 fireside, it seems cold and
desolate, whilst you cower over the coals; but, once abroad again, we
pity those who can forego the magnificence of nature, for candle-light
and cards. Perhaps the true subject of the "Conjugal Love" is
conversation, whose laws are profoundly eliminated. It is false, if
literally applied to marriage. For God is the bride or bridegroom of
the soul. Heaven is not the pairing of two, but the communion of all
souls. We meet, and dwell an instant under the temple of one thought,
and part as though we parted not, to join another thought in other
fellowships of joy. So far from there being anything divine in the low
and proprietary sense of, Do you love me? it is only when you leave
and lose me, by casting yourself on a sentiment which is higher than
both of us, that I draw near, and find myself at your side; and I am
repelled, if you fix your eye on me, and demand love. In fact, in the
spiritual world, we change sexes every moment. You love the worth in
me; then I am your husband: but it is not me, but the worth, that fixes
the love; and that worth is a drop of the ocean of worth that is beyond
me. Meantime, I adore the greater worth in another, and so become his
wife. He aspires to a higher worth in another spirit, and is wife of
receiver of that influence.

Whether a self-inquisitorial habit, that he grew into, from jealousy
of the sins to which men of thought are liable, he has acquired, in
disentangling and demonstrating that particular form of moral disease,
an acumen which no conscience can resist. I refer to his feeling of
the profanation of thinking to what is good "from scientifics. " "To
reason about faith, is to doubt and deny. " He was painfully alive to
the difference between knowing and doing, and this sensibility is
incessantly expressed. Philosophers are, therefore, vipers, cockatrices,
asps, hemorrhoids, presters, and flying serpents; literary men are
conjurers and charlatans.

But this topic suggests a sad afterthought, that here we find the seat
of his own pain. Possibly Swedenborg paid the penalty of introverted
faculties. Success, or a fortunate genius, seems to depend on a happy
adjustment of heart and brain; on a due proportion, hard to hit, of
moral and mental power, which, perhaps, obeys the law of those chemical
ratios which make a proportion in volumes necessary to combination,
as when gases will combine in certain fixed rates, but not at any rate.
It is hard to carry a full cup: and this man, profusely endowed in
heart and mind, early fell into dangerous discord with himself. In his
Animal Kingdom, he surprises us, by declaring that he loved analysis,
and not synthesis; and now, after his fiftieth year, he falls into
jealousy of his intellect; and, though aware that truth is not solitary,
nor is goodness solitary, but both must ever mix and marry, he makes
war on his mind, takes the part of the conscience against it, and, on
all occasions, traduces and blasphemes it. The violence is instantly
avenged. Beauty is disgraced, love is unlovely, when truth, the half
part of heaven, is denied, as much as when a bitterness in men of
talent leads to satire, and destroys the judgment. He is wise, but
wise in his own despite. There is an air of infinite grief, and the
sound of wailing, all over and through this lurid universe. A vampyre
sits in the seat of the prophet, and turns with gloomy appetite to the
images of pain. Indeed, a bird does not more readily weave its nest,
or a mole bore into the ground, than this seer of souls substructs a
new hell and pit, each more abominable than the last, round every new
crew of offenders. He was let down through a column that seemed of
brass, but it was formed of angelic spirits, that he might descend
safely amongst the unhappy, and witness the vastation of souls; and
heard there, for a long continuance, their lamentations; he saw their
tormentors, who increase and strain pangs to infinity; he saw the hell
of the jugglers, the hell of the assassins, the hell of the lascivious;
the hell of robbers, who kill and boil men; the infernal tun of the
deceitful; the excrementitious hells; the hell of the revengeful, whose
faces resembled a round, broad-cake, and their arms rotate like a
wheel. Except Rabelais and Dean Swift, nobody ever had such science
of filth and corruption.

These books should be used with caution. It is dangerous to sculpture
these evanescing images of thought. True in transition, they become
false if fixed. It requires, for his just apprehension, almost a genius
equal to his own. But when his visions become the stereotyped language
of multitudes of persons, of all degrees of age and capacity, they are
perverted. The wise people of the Greek race were accustomed to lead
the most intelligent and virtuous young men, as part of their education,
through the Eleusinian mysteries, wherein, with much pomp and
graduation, the highest truths known to ancient wisdom were taught.
An ardent and contemplative young man, at eighteen or twenty years,
might read once these books of Swedenborg, these mysteries of love and
conscience, and then throw them aside forever. Genius is ever haunted
by similar dreams, when the hells and the heavens are opened to it.
But these pictures are to be held as mystical, that is, as a quite
arbitrary and accidental picture of the truth--not as the truth. Any
other symbol would be as good: then this is safely seen.

Swedenborg's system of the world wants central spontaneity; it is
dynamic, not vital, and lacks power to generate life. There is no
individual in it. The universe is a gigantic crystal, all those atoms
and laminae lie in uninterrupted order, and with unbroken unity, but
cold and still. What seems an individual and a will, is none. There
is an immense chain of intermediation, extending from center to
extremes, which bereaves every agency of all freedom and character.
The universe, in his poem, suffers under a magnetic sleep, and only
reflects the mind of the magnetizer. Every thought comes into each
mind by influence from a society of spirits that surround it, and into
these from a higher society, and so on. All his types mean the same
few things. All his figures speak one speech. All his interlocutors
Swedenborgize. Be they who they may, to this complexion must they come
at last. This Charon ferries them all over in his boat; kings,
counselors, cavaliers, doctors, Sir Isaac Newton, Sir Hans Sloane,
King George II. , Mahomet, or whosoever, and all gather one grimness
of hue and style. Only when Cicero comes by, our gentle seer sticks
a little at saying he talked with Cicero, and, with a touch of human
relenting, remarks, "one whom it was given me to believe was Cicero;"
and when the _soi disant_ Roman opens his mouth, Rome and eloquence
have ebbed away,--it is plain theologic Swedenborg, like the rest. His
heavens and hells are dull; fault of want of individualism. The
thousand-fold relation of men is not there. The interest that attaches
in nature to each man, because he is right by his wrong, and wrong by
his right, because he defies all dogmatizing and classification, so
many allowances, and contingencies, and futurities, are to be taken
into account, strong by his vices, often paralyzed by his
virtues,--sinks into entire sympathy with his society. This want reacts
to the center of the system. Though the agency of "the Lord" is in
every line referred to by name, it never becomes alive. There is no
lustre in that eye which gazes from the center, and which should vivify
the immense dependency of beings.

The vice of Swedenborg's mind is its theologic determination. Nothing
with him has the liberality of universal wisdom, but we are always in
a church. That Hebrew muse, which taught the lore of right and wrong
to man, had the same excess of influence for him, it has had for the
nations. The mode, as well as the essence, was sacred. Palestine is
ever the more valuable as a chapter in universal history, and ever the
less an available element in education. The genius of Swedenborg,
largest of all modern souls in this department of thought, wasted
itself in the endeavor to reanimate and conserve what had already
arrived at its natural term, and, in the great secular Providence, was
retiring from its prominence, before western modes of thought and
expression. Swedenborg and Behmen both failed by attaching themselves
to the Christian symbol, instead of to the moral sentiment, which
carries innumerable christianities, humanities, divinities, in its
bosom.

The excess of influence shows itself in the incongruous importation
of a foreign rhetoric. "What have I to do," asks the impatient reader,
"with jasper and sardonyx, beryl and chalcedony; what with arks and
passovers, ephahs and ephods; what with lepers and emerods; what with
heave-offerings and unleavened bread; chariots of fire, dragons crowned
and horned, behemoth and unicorn? Good for orientals, these are nothing
to me. The more learning you bring to explain them, the more glaring
the impertinence. The more coherent and elaborate the system, the less
I like it. I say, with the Spartan, 'Why do you speak so much to the
purpose, of that which is nothing to the purpose? ' My learning is such
as God gave me in my birth and habit, in the delight and study of my
eyes, and not of another man's. Of all absurdities, this of some
foreigner, purposing to take away my rhetoric, and substitute his own,
and amuse me with pelican and stork, instead of thrush and robin;
palm-trees and shittim-wood, instead of sassafras and hickory,--seems
the most needless. " Locke said, "God, when he makes the prophet, does
not unmake the man. " Swedenborg's history points the remark. The parish
disputes, in the Swedish church, between the friends and foes of Luther
and Melancthon, concerning "faith alone," and "works alone," intrude
themselves into his speculations upon the economy of the universe, and
of the celestial societies. The Lutheran bishop's son, for whom the
heavens are opened, so that he sees with eyes, and in the richest
symbolic forms, the awful truth of things, and utters again, in his
books, as under a heavenly mandate, the indisputable secrets of moral
nature,--with all these grandeurs resting upon him, remains the Lutheran
bishop's son; his judgments are those of a Swedish polemic, and his
vast enlargements purchased by adamantine limitations. He carries his
controversial memory with him, in his visits to the souls. He is like
Michel Angelo, who, in his frescoes, put the cardinal who had offended
him to roast under a mountain of devils; or, like Dante, who avenged,
in vindictive melodies, all his private wrongs; or, perhaps still more
like Montaigne's parish priest, who, if a hailstorm passes over the
village, thinks the day of doom has come, and the cannibals already
have got the pip. Swedenborg confounds us not less with the pains of
Melancthon, and Luther, and Wolfius, and his own books, which he
advertises among the angels.

Under the same theologic cramp, many of his dogmas are bound. His
cardinal position in morals is, that evils should be shunned as sins.
But he does not know what evil is, or what good is, who thinks any
ground remains to be occupied, after saying that evil is to be shunned
as evil.
I doubt not he was led by the desire to insert the element
of personality of Deity. But nothing is added. One man, you say, dreads
crysipelas,--show him that this dread is evil: or, one dreads
hell,--show him that dread is evil. He who loves goodness, harbors
angels, reveres reverence, and lives with God. The less we have to do
with our sins, the better. No man can afford to waste his moments in
compunctions. "That is active duty," say the Hindoos, "which is not
for our bondage; that is knowledge, which is for our liberation; all
other duty is good only unto weariness. "

Another dogma, growing out of this pernicious theologic limitation,
is this Inferno. Swedenborg has devils. Evil, according to old
philosophers, is good in the making. That pure malignity can exist,
is the extreme proposition of unbelief. It is not to be entertained
by a rational agent; it is atheism; it is the last profanation.
Euripides rightly said,--

"Goodness and being in the gods are one; He who imputes ill to them
makes them none. "

To what a painful perversion had Gothic theology arrived, that
Swedenborg admitted no conversion for evil spirits! But the divine
effort is never relaxed; the carrion in the sun will convert itself
to grass and flowers; and man, though in brothels, or jails, or on
gibbets, is on his way to all that is good and true. Burns, with the
wild humor of his apostrophe to "poor old Nickie Ben,"

"O wad ye tak a thought, and mend! "

has the advantage of the vindictive theologian. Everything is
superficial, and perishes, but love and truth only. The largest is
always the truest sentiment, and we feel the more generous spirit of
the Indian Vishnu,-"I am the same to all mankind. There is not one who
is worthy of my love or hatred. They who serve me with adoration,--I
am in them, and they in me. If one whose ways are altogether evil,
serve me alone, he is as respectable as the just man; he is altogether
well employed; he soon becometh of a virtuous spirit, and obtaineth
eternal happiness. "

For the anomalous pretension of Revelations of the other world,--only
his probity and genius can entitle it to any serious regard. His
revelations destroy their credit by running into detail. If a man say,
that the Holy Ghost hath informed him that the Last Judgment (or the
last of the judgments) took place in 1757; or, that the Dutch, in the
other world, live in a heaven by themselves, and the English in a
heaven by themselves; I reply, that the Spirit which is holy, is
reserved, taciturn, and deals in laws. The rumors of ghosts and
hobgoblins gossip and tell fortunes. The teachings of the high Spirit
are abstemious, and, in regard to particulars, negative. Socrates'
Genius did not advise him to act or to find, but if he proposed to do
somewhat not advantageous, it dissuaded him. "What God is," he said,
"I know not; what he is not I know. " The Hindoos have denominated the
Supreme Being, the "Internal Check. " The illuminated Quakers explained
their Light, not as somewhat which leads to any action, but it appears
as an obstruction to anything unfit. But the right examples are private
experiences, which are absolutely at one on this point. Strictly
speaking, Swedenborg's revelation is a confounding of planes,--a capital
offence in so learned a categorist. This is to carry the law of surface
into the plane of substance, to carry individualism and its fopperies
into the realm of essences and generals, which is dislocation and
chaos.

The secret of heaven is kept from age to age. No imprudent, no sociable
angel ever dropt an early syllable to answer the longings of saints,
the fears of mortals. We should have listened on our knees to any
favorite, who, by stricter obedience, had brought his thoughts into
parallelism with the celestial currents, and could hint to human ears
the scenery and circumstance of the newly parted soul. But it is certain
that it must tally with what is best in nature. It must not be inferior
in tone to the already known works of the artist who sculptures the
globes of the firmament, and writes the moral law. It must be fresher
than rainbows, stabler than mountains, agreeing with flowers, with
tides, and the rising and setting of autumnal stars. Melodious poets
shall be hoarse as street ballads, when once the penetrating key-note
of nature and spirit is sounded,--the earth-beat, sea-beat, heart-beat
which makes the tune to which the sun rolls, and the globule of blood,
and the sap of trees.

In this mood, we hear the rumor that the seer has arrived, and his
tale is told. But there is no beauty, no heaven: for angels, goblins.
The sad muse loves night and death, and the pit. His Inferno is
mesmeric. His spiritual world bears the same relation to the
generosities and joys of truth, of which human souls have already made
us cognizant, as a man's bad dreams bear to his ideal life. It is
indeed very like, in its endless power of lurid pictures, to the
phenomena of dreaming, which nightly turns many an honest gentleman,
benevolent but dyspeptic, into a wretch, skulking like a dog about the
outer yards and kennels of creation. When he mounts into the heavens,
I do not hear its language. A man should not tell me that he has walked
among the angels; his proof is, that his eloquence makes me one. Shall
the archangels be less majestic and sweet than the figures that have
actually walked the earth? These angels that Swedenborg paints give
us no very high idea of their discipline and culture; they are all
country parsons; their heaven is a _fete champetre_, and evangelical
picnic, or French distribution of prizes to virtuous peasants. Strange,
scholastic, didactic, passionless, bloodless man, who denotes classes of
souls as a botanist disposes of a carex, and visits doleful hells as a
stratum of chalk or hornblende! He has no sympathy. He goes up and down
the world of men, a modern Rhadamanthus in gold-headed cane and peruke,
and with nonchalance, and the air of a referee, distributing souls. The
warm, many-weathered, passionate-peopled world is to him a grammar of
hieroglyphs, or an emblematic freemason's procession. How different is
Jacob Behmen! he is tremulous with emotion, and listens awe-struck, with
the gentlest humanity, to the Teacher whose lessons he conveys; and when
he asserts that, "in some sort, love is greater than God," his heart
beats so high that the thumping against his leathern coat is audible
across the centuries. 'Tis a great difference. Behmen is healthily and
beautifully wise, notwithstanding the mystical narrowness and
incommunicableness. Swedenborg is disagreeably wise, and, with all his
accumulated gifts, paralyzes and repels.

It is the best sign of a great nature, that it opens a foreground,
and, like the breath of morning landscapes, invites us onward.
Swedenborg is retrospective, nor can we divest him of his mattock and
shroud. Some minds are forever restrained from descending into nature;
others are forever prevented from ascending out of it. With a force
of many men, he could never break the umbilical cord which held him
to nature, and he did not rise to the platform of pure genius.

It is remarkable that this man, who, by his perception of symbols, saw
the poetic construction of things, and the primary relation of mind
to matter, remained entirely devoid of the whole apparatus of poetic
expression, which that perception creates. He knew the grammar and
rudiments of the Mother-Tongue,--how could he not read off one strain
into music? Was he like Saadi, who, in his vision, designed to fill
his lap with the celestial flowers, as presents for his friends; but
the fragrance of the roses so intoxicated him, that the skirt dropped
from his hands? or, is reporting a breach of the manners of that
heavenly society? or, was it that he saw the vision intellectually,
and hence that chiding of the intellectual that pervades his books?
Be it as it may, his books have no melody, no emotion, no humor, no
relief to the dead prosaic level. In his profuse and accurate imagery
is no pleasure, for there is no beauty. We wander forlorn in a lack-
lustre landscape. No bird ever sang in all these gardens of the dead.
The entire want of poetry in so transcendent a mind betokens the
disease, and, like a hoarse voice in a beautiful person, is a kind of
warning. I think, sometimes, he will not be read longer. His great
name will turn a sentence. His books have become a monument. His laurels
so largely mixed with cypress, a charnel-breath so mingles with the
temple incense, that boys and maids will shun the spot.

Yet, in this immolation of genius and fame at the shrine of conscience,
is a merit sublime beyond praise. He lived to purpose: he gave a
verdict. He elected goodness as the clue to which the soul must cling
in all this labyrinth of nature. Many opinions conflict as to the true
center. In the shipwreck, some cling to running rigging, some to cask
and barrel, some to spars, some to mast; the pilot chooses with
science,--I plant myself here; all will sink before this; "he comes
to land who sails with me. " Do not rely on heavenly favor, or on
compassion to folly, or on prudence, on common sense, the old usage
and main chance of men; nothing can keep you,--not fate, nor health,
nor admirable intellect; none can keep you, but rectitude only,
rectitude forever and ever! --and, with a tenacity that never swerved
in all his studies, inventions, dreams, he adheres to this brave choice.
I think of him as of some transmigratory votary of Indian legend, who
says, "Though I be dog, or jackal, or pismire, in the last rudiments
of nature, under what integument or ferocity, I cleave to right, as
the sure ladder that leads up to man and to God. "

Swedenborg has rendered a double service to mankind, which is now only
beginning to be known. By the science of experiment and use, he made
his first steps; he observed and published the laws of nature; and,
ascending by just degrees, from events to their summits and causes,
he was fired with piety at the harmonies he felt, and abandoned himself
to his joy and worship. This was his first service. If the glory was
too bright for his eyes to bear, if he staggered under the trance of
delight, the more excellent is the spectacle he saw, the realities of
being which beam and blaze through him, and which no infirmities of
the prophet are suffered to obscure; and he renders a second passive
service to men, not less than the first,--perhaps, in the great circle
of being, and in the retributions of spiritual nature, not less glorious
or less beautiful to himself.




IV. MONTAIGNE; OR, THE SKEPTIC.


Every fact is related on one side to sensation and, on the other, to
morals. The game of thought is, on the appearance of one of these two
sides, to find the other; given the upper, to find the under side.
Nothing so thin, but has these two faces; and, when the observer has
seen the obverse, he turns it over to see the reverse.

Life is a pitching of this penny,--heads or tails. We never tire of
this game, because there is still a slight shudder of astonishment at
the exhibition of the other face, at the contrast of the two faces.
A man is flushed with success, and bethinks himself what this good
luck signifies. He drives his bargain in the street; but it occurs
that he also is bought and sold. He sees the beauty of a human face,
and searches the cause of that beauty, which must be more beautiful.
He builds his fortunes, maintains the laws, cherishes his children;
but he asks himself, why? and whereto? This head and this tail are
called, in the language of philosophy, Infinite and Finite; Relative
and Absolute; Apparent and Real; and many fine names beside.

Each man is born with a predisposition to one or the other of these
sides of nature; and it will easily happen that men will be found
devoted to one or the other. One class has the perception of difference,
and is conversant with facts and surfaces; cities and persons; and the
bringing certain things to pass;--the men of talent and action. Another
class have the perception of identity, and are men of faith and
philosophy, men of genius.

Each of these riders drives too fast. Plotinus believes only in
philosophers; Fenelon, in saints; Pindar and Byron, in poets. Read the
haughty language in which Plato and the Platonists speak of all men
who are not devoted to their own shining abstractions: other men are
rats and mice. The literary class is usually proud and exclusive. The
correspondence of Pope and Swift describes mankind around them as
monsters; and that of Goethe and Schiller, in our own time, is scarcely
more kind.

It is easy to see how this arrogance comes. The genius is a genius by
the first look he casts on any object. Is his eye creative? Does he
not rest in angles and colors, but beholds the design--he will presently
undervalue the actual object. In powerful moments, his thought has
dissolved the works of art and nature into their causes, so that the
works appear heavy and faulty. He has a conception of beauty which the
sculptor cannot embody. Picture, statue, temple, railroad, steam-engine,
existed first in an artist's mind, without flaw, mistake, or friction,
which impair the executed models. So did the church, the state, college,
court, social circle, and all the institutions. It is not strange that
these men, remembering what they have seen and hoped of ideas, should
affirm disdainfully the superiority of ideas. Having at some time seen
that the happy soul will carry all the arts in power, they say, Why
cumber ourselves with superfluous realizations? and, like dreaming
beggars, they assume to speak and act as if these values were already
substantiated.

On the other part, the men of toil and trade and luxury,--the animal
world, including the animal in the philosopher and poet also,--and the
practical world, including the painful drudgeries which are never
excused to philosopher or poet any more than to the rest,--weigh heavily
on the other side. The trade in our streets believes in no metaphysical
causes, thinks nothing of the force which necessitated traders and a
trading planet to exist; no, but sticks to cotton, sugar, wool, and
salt. The ward meetings, on election days, are not softened by any
misgivings of the value of these ballotings. Hot life is streaming in
a single direction. To the men of this world, to the animal strength
and spirits, to the men of practical power, whilst immersed in it, the
man of ideas appears out of his reason. They alone have reason.

Things always bring their own philosophy with them, that is, prudence.
No man acquires property without acquiring with it a little arithmetic,
also. In England, the richest country that ever existed, property
stands for more, compared with personal ability, than in any other.
After dinner, a man believes less, denies more; verities have lost
some charm. After dinner, arithmetic is the only science; ideas are
disturbing, incendiary, follies of young men, repudiated by the solid
portion of society; and a man comes to be valued by his athletic and
animal qualities. Spence relates, that Mr. Pope was with Sir Godfrey
Kneller one day, when his nephew, a Guinea trader, came in. "Nephew,"
said Sir Godfrey, "you have the honor of seeing the two greatest men
in the world. " "I don't know how great men you may be," said the Guinea
man, "but I don't like your looks. I have often bought a man much
better than both of you, all muscles and bones, for ten guineas. Thus,
the men of the senses revenge themselves on the professors, and repay
scorn for scorn. The first had leaped to conclusions not yet ripe, and
say more than is true; the others make themselves merry with the
philosopher, and weigh man by the pound. --They believe that mustard
bites the tongue, that pepper is hot, friction-matches are incendiary,
revolvers to be avoided, and suspenders hold up pantaloons; that there
is much sentiment in a chest of tea; and a man will be eloquent, if
you give him good wine. Are you tender and scrupulous,--you must eat
more mince-pie. They hold that Luther had milk in him when he said,

"Wer nicht liebt Wein, Weib, und Gesang Der bleibt ein Narr sein Leben
lang,"

and when he advised a young scholar perplexed with fore-ordination and
free-will, to get well drunk. "The nerves," says Cabanis, "they are
the man. " My neighbor, a jolly farmer, in the tavern bar-room, thinks
that the use of money is sure and speedy spending. "For his part," he
says, "he puts his down his neck, and gets the good of it. "

The inconvenience of this way of thinking is, that it runs into
indifferentism, and then into disgust. Life is eating us up. We shall
be fables presently. Keep cool: it will be all one a hundred years
hence. Life's well enough; but we shall be glad to get out of it, and
they will all be glad to have us. Why should we fret and drudge? Our
meat will taste to-morrow as it did yesterday, and we may at last have
had enough of it. "Ah," said my languid gentleman at Oxford, "there's
nothing new or true,--and no matter. "

With a little more bitterness, the cynic moans: our life is like an
ass led to market by a bundle of hay being carried before him: he sees
nothing but the bundle of hay. "There is so much trouble in coming
into the world," said Lord Bolingbroke, "and so much more, as well as
meanness, in going out of it, that 'tis hardly worth while to be here
at all. " I knew a philosopher of this kidney, who was accustomed briefly
to sum up his experience of human nature in saying, "Mankind is a
damned rascal:" and the natural corollary is pretty sure to
follow,--"The world lives by humbug, and so will I. "

The abstractionist and the materialist thus mutually exasperating each
other, and the scoffer expressing the worst of materialism, there
arises a third party to occupy the middle ground between these two,
the skeptic, namely. He finds both wrong by being in extremes. He
labors to plant his feet, to be the beam of the balance. He will not
go beyond his card. He sees the one-sidedness of these men of the
street; he will not be a Gibeonite; he stands for the intellectual
faculties, a cool head, and whatever serves to keep it cool; no
unadvised industry, no unrewarded self-devotion, no loss of the brains
in toil. Am I an ox, or a dray? --You are both in extremes, he says.
You that will have all solid, and a world of pig-lead, deceive
yourselves grossly. You believe yourselves rooted and grounded on
adamant; and, yet, if we uncover the last facts of our knowledge, you
are spinning like bubbles in a river, you know not whither or whence,
and you are bottomed and capped and wrapped in delusions.

Neither will he be betrayed to a book, and wrapped in a gown. The
studious class are their own victims; they are thin and pale, their
feet are cold, their heads are hot, the night is without sleep, the
day a fear of interruption,--pallor, squalor, hunger, and egotism. If
you come near them, and see what conceits they entertain,--they are
abstractionists, and spend their days and nights in dreaming some
dreams; in expecting the homage of society to some precious scheme
built on a truth, but destitute of proportion in its presentment, of
justness in its application, and of all energy of will in the schemer
to embody and vitalize it.

But I see plainly, he says, that I cannot see. I know that human
strength is not in extremes, but in avoiding extremes. I, at least,
will shun the weakness of philosophizing beyond my depth. What is the
use of pretending to powers we have not? What is the use of pretending
to assurances we have not, respecting the other life? Why exaggerate
the power of virtue? Why be an angel before your time? These strings,
wound up too high, will snap. If there is a wish for immortality, and
no evidence, why not say just that? If there are conflicting evidences,
why not state them? If there is not ground for a candid thinker to
make up his mind, yea or nay,--why not suspend the judgment? I weary
of these dogmatizers. I tire of these hacks of routine, who deny the
dogmas. I neither affirm nor deny. I stand here to try the case. I am
here to consider,--to consider how it is. I will try to keep the balance
true. Of what use to take the chair, and glibly rattle off theories
of societies, religion, and nature, when I know that practical
objections lie in the way, insurmountable by me and by my mates? Why
so talkative in public, when each of my neighbors can pin me to my
seat by arguments I cannot refute? Why pretend that life is so simple
a game, when we know how subtle and elusive the Proteus is? Why think
to shut up all things in your narrow coop, when we know there are not
one or two only, but ten, twenty, a thousand things, and unlike? Why
fancy that you have all the truth in your keeping? There is much to
say on all sides.

Who shall forbid a wise skepticism, seeing that there is no practical
question on which anything more than an approximate solution can be
had? Is not marriage an open question when it is alleged, from the
beginning of the world, that such as are in the institution wish to
get out, and such as are out wish to get in? And the reply of Socrates,
to him who asked whether he should choose a wife, still remains
reasonable, "that, whether he should choose one or not, he would repent
it. " Is not the state a question? All society is divided in opinion
on the subject of the state. Nobody loves it; great numbers dislike
it, and suffer conscientious scruples to allegiance: and the only
defense set up, is, the fear of doing worse in disorganizing. Is it
otherwise with the church? Or, to put any of the questions which touch
mankind nearest,--shall the young man aim at a leading part in law,
in politics, in trade? It will not be pretended that a success in
either of these kinds is quite coincident with what is best and inmost
in his mind.