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1734 to 1744, and they remained from that time neglected: and now, after their century is complete, he has at last found a pupil in Mr. Wilkinson, in London, a philosophic critic, with a coequal vigour of understanding and imagination comparable only to Lord Bacon's, who has produced his master's buried books to the day, and transferred them, with every advantage, from their forgotten Latin into English, to go round the world in our commercial and conquering tongue. This startling re-appearance of Swedenborg, after a hundred years, in his pupil, is not the least remarkable fact in his history. Aided, it is said, by the munificence of Mr. Clissold, and also by his literary skill, this piece of poetic justice is done. The admirable preliminary discourses with which Mr. Wilkinson has enriched these volumes, throw all the contemporary philosophy of England into shade, and leave me nothing to say on their proper grounds.

The Animal Kingdom is a book of wonderful merits. It was written with the highest end—to put science and the soul, long estranged from each other, at one again. It was an anatomist's account of the human body, in the highest style of poetry. Nothing can exceed the bold and brilliant treatment of a subject usually so dry and repulsive. He saw nature “wreathing through an everlasting spiral, with wheels that never dry, on axes that never creak,” and sometimes sought "to uncover those secret recesses where nature is sitting at the fires in the depths of her laboratory;" whilst the picture comes recommended by the hardy fidelity with which it is based on practical anatomy. It is remarkable that this sublime genius decides peremptorily for the analytic, against the synthetic method; and, in a book whose genius is a daring poetic synthesis, claims to confine himself to a rigid experience.

He knows, if he only, the flowing of nature, and how wise was that old answer of Amasis to him who bade him drink

up —“Yes, willingly, if you will stop the rivers that flow in.” Few knew as much about nature and her subtle manners, or expressed more subtly her goings. He thought as large a demand is made on our faith by nature, as by miracles. “ He noted that in her proceeding from first principles through her several subordinations, there was no state through which she did not pass, as if her path lay through all things." “For as often as she betakes herself upward from visible phenomena, or, in other words, withdraws herself inward, she instantly, as it were, disappears, while no one knows what has become of her, or whither she is gone :

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the sea,

so that it is necessary to take science as a guide in pursuing her steps."

The pursuing the inquiry under the light of an end or final cause, gives wonderful animation, a sort of personality to the whole writing. This book announces his favourite dogmas. The ancient doctrine of Hippocrates, that the brain is a gland; and of Leucippus, that the atom may be known by the mass; or, in Plato, the macrocosm by the microcosm; and, in the verses of Lucretius

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

LIB. I. 835.
“ The principle of all things entrails made

Of smallest entrails; bone, of smallest bone ;
Blood, of small sanguine drops reduced to one;
Gold, of small grains; earth, of small sands compacted ;
Small drops of water, sparks to fire contracted.”

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

every affection, yea, every smallest part 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. 6 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 centre; therefore it is called the perpetualcircular. The form above this is the vortical, or perpetual-spiral : next, the perpetual-vortical, or celestial: last, the perpetualcelestial, 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 vocal terms, 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

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instanced some physical propositions, with their translation into a moral or 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 had 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 centre? 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 spirit—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 ecstacy 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

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in his constitution, he saw not abstractedly, but in pictures, heard 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 organized 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

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