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SWEDENBORG

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 - .... - ­ {

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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
.
.

1
Bishop Swedberg
The father of Emanuel Swedenborg

6

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.
J. Swedenborg's Father
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 worldly­
minded 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 Stras­

bourg, 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 On one occasion an officer, who was in the audience, went to

Swedberg was appointed by King Charles XI to preach to the the King and asked him, ' Shall the parson speak in this

Court; and this office he filled with frankness and sincerity. style? '

Education was one of the subjects which engaged his atten­ The King answered, ' Did the parson confirm his sermon by

tion. The schools were in a lamentable condition, and he God's Word? '

determined to bring the matter before the King. Accordingly , Yes,' said the officer.

he delivered a sermon at Ulriksdal Castle before the King and , Then,' the King replied,' if the parson has God's Word, the

Queen, the Queen-Dowager, the Crown Prince, and many King has nothing to say against it.'

courtiers. He said: ' 1 will tell you, your Majesties, what God
has spoken about you in the Old Testament, that kings In r683 Swedberg had married Sara Behm, daughter of

ought to be the labourers of the Church, and princesses its Albert Behm, assessor in the College of Mines, and the third

nurses. This word is certainly not obeyed by appointing of their nine children was Emanuel who was born in r688.

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 In his autobiography the father says: ' 1 am fully convinced

and their teachers are doing weil, and that everything is put that children ought to be called such names as will awaken

in proper order.' in and remind them of the fear of God, and of everything

that is orderly and righteous. . .. The name of my son

These were bold words, but they had due effect, for the Emanuel signifies" God with us ", that he may remember

King started collecting information about the actual condition God's presence, and that intimate, holy, and mysterious

of the schools, decided to raise the pay of ail the teachers in conjunction with our good and gracious God, into which we

the land, and appointed Swedberg ordinary royal chaplain. are brought by faith, by which we are conjoined with Him

This rise in rank brought no increase of salary, nor was this and are in Him; and blessed be the Lord's name! God has to

desired by Swedberg, who continued to preach home truths this hour been with him; and may He be further with him till

to the King. 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

fort y 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 under­
standing 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 them­
selves 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 manu­
facture 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

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 corres­

ponded 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 Hyper­
boreus.' King Charles XII thereupon appointed him an
1
'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.
12
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

.Paris _Prague

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 infinite, 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 Swedenborg's House
world's wealth as 1 need, and 1 neither seek nor wish for
more.'
17
 Swedenborg's Summerhouse

Emanuel Swedenborg
depicted on a
Swedish postage stamp

18

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.'
V. Theological Writings; Enemies and Friends
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 assassina­
tion 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.'
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.

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.
20
 VI. The' Arcana Coelestia'

Arcana Cœ!eftia
QUiE IN THE work entitled Arcana Coelestia, or Heavenly Secrets was
published in two sections, one of five volumes, the other of
SCRIPTURA SACRA, 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
SEU
period of twelve years, 174Tto 1758, and it was first translated
from the Latin original into English by the Rev. John Clowes
VERRO DOMINI M.A. at one time a Fellow of Trinity College, Cambridge,
and Rector of St. John's Church, Manchester.
SUN T. D ETE C TA:
ln the introductory pages Swedenborg states that the Word
Hic Primum qure in of the Old Testament includes secrets of heaven and that its

G E N E s I.
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.
Una cum Mirabilibus 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,
Q..uœ vifa funt
, 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
In Mundo Spirituum, & in Cœlo AngeIorum. 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.'
PARS PRIMA.
He illustrates this by comparing the Word with man, who has
MDCCXLIX. 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
Title page from the first Latin edition 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.'
22
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

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 imperfec­
tions 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 Stock­
holm. 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.
23
 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 corres­
pondence 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.
24
The Queen Dowager of Sweden
Speaking to the Academician Dieudonné Thiebault, the
Queen Dowager of Sweden stated that one evening Sweden­
borg 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 ofCharlotten­
burg 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.

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.'
VIII. Various Writings
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.
25
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 sanctity­
who 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
26
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 dutY bound 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
 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

27
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 du ring 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
28
Swedenborg he said to him, 'The Consistories have re­
mained 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 curious­
hilted sword, and carried a gold-headed stick.
 x.
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 des ire 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.
Swedenborg and Wesley; Swedenborg's Closing Hours
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 un­
covering his head, he read the confession of sins, and,
received the Holy Sacrament '.
Richard Shearsmith, in whose house in Clerkenwe11 Sweden­
borg 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

Emanuel Swedenborg's remains were interred in the small

Swedish Church, London 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 resting­
place-a sarcophagus in Uppsala Cathedral, unveiled by

t~'
~Ui- '.'- .
1 "'­ King Gustav V on November 19th 19IO.

~..a."..=,
.:l
EMANUEL SWEDENBORG
......
- 1
1
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
ml MDCLXXXVIII-MDCCLXXII rmJ J
of the Word of God.'

«« ...

/1
- .1 il J

~1",
Sarcophagus in Uppsala Cathedral

31
 Uppsala Cathedral The Writings of Emanuel Swedenborg
are published by
The Swedenborg Society
20 Bloomsbury Way, London WC lA 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.

32
 C
i
1)