himself into the minds of thousands. As happens in great men, he seemed, by the variety and amount of his powers, to be a composition of several persons, — like the giant fruits which are matured in gardens by the union of four or five single blossoms. His frame is on a larger scale, and possesses the advantages of size. As it is easier to see the reflection of the great sphere in large globes, though defaced by some crack or blemish, than in drops of water, so men of large calibre, though with some eccentricity or madness, like Pascal or Newton, help us more than balanced mediocre minds.

His youth and training could not fail to be extraordinary. Such a boy could not whistle or dance, but goes grubbing into mines and mountains, prying into chemistry, optics, physiology, mathematics, and astronomy, to find images fit for the measure of his versatile and capacious brain. He was a scholar from a child, and was educated at Upsala. At the age of twenty-eight, he was made Assessor of the Board of Mines, by Charles XII. In 1716, he left home for four years, and visited the universities of England, Holland, France, and Germany. He performed a notable feat of engineering in 1718, at the siege of Fredericshall, by hauling two galleys, five boats, and a sloop, some fourteen English miles overland, for the royal service. In 1721, he journeyed over Europe, to examine mines and smelting-works. He published, in 1716, his Daedalus Hyperboreus, and, from this time, for the next thirty years, was employed in the composition and publication of his scientific works. With the like force, he threw himself into theology. In 1743, when he was fifty-four years. old, what is called his illumination began. All his metallurgy, and transportation of ships overland, was absorbed into this ecstasy. He ceased to publish any more scientific books, withdrew from his practical labors, and devoted himself to the writing and publication of his voluminous theological works, which were printed at his own expense, or at that of the Duke of Brunswick, or other prince, at Dresden, Leipsic, London, or Amsterdam. Later, he resigned his office of Assessor: the salary attached to this office continued to be paid to him during his life. His duties had brought him into intimate acquaintance with King Charles XII., by whom he was much consulted and honored. The like favor was continued

to him by his successor. At the Diet of 1751, Count Hopken says, the most solid memorials on finance were from his pen. In Sweden, he appears to have attracted a marked regard.

His rare science and practical skill, and the added fame of second sight and extraordinary religious knowledge and gifts, drew to him queens, nobles, clergy, shipmasters, and people about the ports through which he was wont to pass in his many voyages. The clergy interfered a little with the importation and publication of his religious works; but he seems to have kept the friendship of men in power. He was never married. He had great modesty and gentleness of bearing. His habits were simple; he lived on bread, milk, and vegetables; he lived in a house situated in a large garden: he went several times to England, where he does not seem to have attracted any attention whatever from the learned or the eminent; and died at London, March 29, 1772, of apoplexy, in his eighty-fifth year. He is described, when in London, as

a man of a quiet, clerical habit, not averse to tea and coffee, and kind to children. He wore a sword when in full velvet dress, and whenever he walked out, carried a gold-headed cane. There is a common portrait of him in antique coat and wig, but the face has a wandering or vacant air.

The genius which was to penetrate the science of the age with a far more subtle science; to pass the bounds of space and time; venture into the dim spirit-realm, and attempt to establish a new religion in the world, began its lessons in quarries and forges, in the smelting-pot and crucible, in shipyards and dissecting-rooms. No one man is perhaps able to judge of the merits of his works on so many subjects. One is glad to learn that his books on mines and metals are held in the highest esteem by those who understand these matters. It seems that he anticipated much science of the nineteenth century; anticipated, in astronomy, the discovery of the seventh planet, but, unhappily, not also of the eighth ; anticipated the views of modern astronomy in regard to the generation of earths by the sun; in magnetism, some important experiments and conclusions of later students; in chemistry, the atomic theory; in anatomy, the discoveries of Schlichting, Monro, and Wilson; and first demonstrated the office of the lungs. His excellent English editor magnanimously lays no stress on his discoveries, since he was too great to care to be original; and we are to judge, by what he can spare, of what remains.

A colossal soul, he lies vast abroad on his times, uncomprehended by them, and requires a long focal distance to be seen; suggests, as Aristotle, Bacon, Seldon, Humboldt, that a certain

vastness of learning, or quasi omnipresence of the human soul in nature, is possible. His superb speculation, as from a tower, over nature and arts, without ever losing sight of the texture and sequence of things, almost realizes his own picture, in his "Principia," of the original integrity of man. Over and above

the merit of his particular discoveries, is the capital merit of his self-equality. A drop of water has the properties of the sea, but cannot exhibit a storm. There is beauty of a concert, as well as of a flute; strength of a host, as well as of a hero ; and, in Swedenborg, those who are best acquainted with modern books will most admire the merit of mass. One of the missouriums and mastodons of literature, he is not to be measured by whole colleges of ordinary scholars. His stalwart presence would flutter the gowns of a university. Our books are false by being fragmentary: their sentences are bonmots, and not parts of natural discourse; childish expressions of surprise or pleasure in nature; or, worse, owing a brief notoriety to their petulance, or aversion from the order of nature, --being some curiosity or oddity, designedly not in harmony with nature, and purposely framed to excite surprise, as jugglers do by concealing their means. But Swedenborg is systematic, and respective of the world in every sentence: all the means are orderly given; his faculties work with astronomic punctuality, and this admirable writing is pure from all pertness or egotism.

Swedenborg was born into an atmosphere of great ideas. "T is hard to say what was his own yet his life was dignified by noblest pictures of the universe. The robust Aristotelian method, with its breadth and adequateness, shaming our sterile and linear logic by its genial radiation, conversant with series and degree, with effects and ends, skilful to discriminate power from form, essence from accident, and opening, by its terminology and definition, high roads into nature, had trained a race of athletic philosophers. Harvey had shown the circulation of the blood; Gilbert had shown that the earth was a magnet; Descartes, taught by Gilbert's magnet, with its vortex, spiral, and polarity, had filled Europe with the leading thought of vortical motion, as the secret of nature. Newton, in the year in which Swedenborg was born, published the "Principia," and established the universal gravity. Malpighi, following the high doctrines of Hippocrates, Leucippus, and Lucretius, had given emphasis to the dogma that nature works in leasts, "tota in minimis existit natura." Unrivalled dis

sectors, Swammerdam, Leeuwenhoek, Winslow, Eustachius, Heister, Vesalius, Boerhaave, had left nothing for scalpel or microscope to reveal in human or comparative anatomy; Linnæus, his contemporary, was affirming, in his beautiful science, that "Nature is always like herself"; and, lastly, the nobility of method, the largest application of principles, had been exhibited by Leibnitz and Christian Wolff, in cosmology ; whilst Locke and Grotius had drawn the moral argument. What was left for a genius of the largest calibre, but to go over their ground, and verify and unite? It is easy to see, in these minds, the origin of Swedenborg's studies, and the suggestion of his problems. He had a capacity to entertain and vivify these volumes of thought. Yet the proximity of these geniuses, one or other of whom had introduced all his leading ideas, makes Swedenborg another example of the difficulty, even in a highly fertile genius, of proving originality, the first birth and annunciation of one of the laws of nature.

He named his favorite views, the doctrine of Forms, the doctrine of Series and Degrees, the doctrine of Influx, the doctrine of Correspondence. His statement of these doctrines deserves to be studied in his books. Not every man can read them, but they will reward him who can. His theologic works are valuable to illustrate these. His writings would be a sufficient library to a lonely and athletic student; and the " Economy of the Animal Kingdom" is one of those books which, by the sustained dignity of thinking, is an honor to the human race. He had studied spars and metals to some purpose. His varied and solid knowledge makes his style lustrous with points and shooting spicula of thought, and resembling one of those winter mornings when the air sparkles with crystals. The grandeur of the topics makes the grandeur of the style. He was apt for cosmology, because of that native perception of identity which made mere size of no account to him. In the atom of magnetic iron, he saw the quality which would generate the spiral motion of sun and planet.

The thoughts in which he lived were, the universality of each law in nature; the Platonic doctrine of the scale or degrees; the version or conversion of each into other, and so the correspondence of all the parts; the fine secret that little explains large, and large, little; the centrality of man in nature, and the connection that subsists throughout all things: he saw that the human body was strictly universal, or an instrument through which the soul feeds and is fed by the whole of mat

ter: so that he held, in exact antagonism to the sceptics, that "the wiser a man is, the more will he be a worshipper of the Deity." In short, he was a believer in the Identity-philosophy, which he held not idly, as the dreamers of Berlin or Boston, but which he experimented with and established through years of labor, with the heart and strength of the rudest Viking that his rough Sweden ever sent to battle.

This theory dates from the oldest philosophers, and derives perhaps its best illustration from the newest. It is this: that nature iterates her means perpetually on successive planes. In the old aphorism, nature is always self-similar. In the plant, the eye or germinative point opens to a leaf, then to another leaf, with a power of transforming the leaf into radicle, stamen, pistil, petal, bract, sepal, or seed. The whole art of the plant is still to repeat leaf on leaf without end, the more or less of heat, light, moisture, and food determining the form it shall assume. In the animal, nature makes a vertebra, or a spine of vertebræ, and helps herself still by a new spine, with a limited power of modifying its form, spine on spine, to the end of the world. A poetic anatomist, in our own day, teaches that a snake, being a horizontal line, and man, being an erect line, constitute a right angle; and, between the lines of this mystical quadrant, all animated beings find their place : and he assumes the hair-worm, the span-worm, or the snake, as the type or prediction of the spine. Manifestly, at the end of the spine, nature puts out smaller spines, as arms; at the end of the arms, new spines, as hands; at the other end, she repeats the process, as legs and feet. At the top of the column, she puts out another spine, which doubles or loops itself over, as a span-worm, into a ball, and forms the skull, with extremities again: the hands being now the upper jaw, the feet the lower jaw, the fingers and toes being represented this time by upper and lower teeth. This new spine is destined to high uses. is a new man on the shoulders of the last. It can almost shed its trunk, and manage to live alone, according to the Platonic idea in the Timæus. Within it, on a higher plane, all that was done in the trunk repeats itself. Nature recites her lesson once more in a higher mood. The mind is a finer body, and resumes its functions of feeding, digesting, absorbing, excluding, and generating, in a new and ethereal element. Here, in the brain, is all the process of alimentation repeated, in the acquiring, comparing, digesting, and assimilating of experience. Here again is the mystery of generation repeated. In the

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