Seraphita

Holding his refilled pipe in one hand, and in the other the cover which he forgot to replace, Monsieur Becker listened to Wilfrid with a mysterious expression on his face, looking occasionally at his daughter, who seemed to understand the man’s language as in harmony with the strange being who inspired it. Wilfrid was splendid to behold at this moment, – like Hamlet listening to the ghost of his father as it rises for him alone in the midst of the living.

“This is certainly the language of a man in love,” said the good pastor, innocently.

“In love!” cried Wilfrid, “yes, to common minds. But, dear Monsieur Becker, no words can express the frenzy which draws me to the feet of that unearthly being.”

“Then you do love her?” said Minna, in a tone of reproach.

“Mademoiselle, I feel such extraordinary agitation when I see her, and such deep sadness when I see her no more, that in any other man what I feel would be called love. But that sentiment draws those who feel it ardently together, whereas between her and me a great gulf lies, whose icy coldness penetrates my very being in her presence; though the feeling dies away when I see her no longer. I leave her in despair; I return to her with ardor, – like men of science who seek a secret from Nature only to be baffled, or like the painter who would fain put life upon his canvas and strives with all the resources of his art in the vain attempt.”

“Monsieur, all that you say is true,” replied the young girl, artlessly.

“How can you know, Minna?” asked the old pastor.

“Ah! my father, had you been with us this morning on the summit of the Falberg, had you seen him praying, you would not ask me that question. You would say, like Monsieur Wilfrid, that he saw his Seraphita for the first time in our temple, ‘It is the Spirit of Prayer.’”

These words were followed by a moment’s silence.

“Ah, truly!” said Wilfrid, “she has nothing in common with the creatures who grovel upon this earth.”

“On the Falberg!” said the old pastor, “how could you get there?”

“I do not know,” replied Minna; “the way is like a dream to me, of which no more than a memory remains. Perhaps I should hardly believe that I had been there were it not for this tangible proof.”

She drew the flower from her bosom and showed it to them. All three gazed at the pretty saxifrage, which was still fresh, and now shone in the light of the two lamps like a third luminary.

“This is indeed supernatural,” said the old man, astounded at the sight of a flower blooming in winter.

“A mystery!” cried Wilfrid, intoxicated with its perfume.

“The flower makes me giddy,” said Minna; “I fancy I still hear that voice, – the music of thought; that I still see the light of that look, which is Love.”

“I implore you, my dear Monsieur Becker, tell me the history of Seraphita, – enigmatical human flower, – whose image is before us in this mysterious bloom.”

“My dear friend,” said the old man, emitting a puff of smoke, “to explain the birth of that being it is absolutely necessary that I disperse the clouds which envelop the most obscure of Christian doctrines. It is not easy to make myself clear when speaking of that incomprehensible revelation, – the last effulgence of faith that has shone upon our lump of mud. Do you know Swedenborg?”

“By name only, – of him, of his books, and his religion I know nothing.”

“Then I must relate to you the whole chronicle of Swedenborg.”

CHAPTER III. SERAPHITA-SERAPHITUS

After a pause, during which the pastor seemed to be gathering his recollections, he continued in the following words: —

“Emanuel Swedenborg was born at Upsala in Sweden, in the month of January, 1688, according to various authors, – in 1689, according to his epitaph. His father was Bishop of Skara. Swedenborg lived eighty-five years; his death occurred in London, March 29, 1772. I use that term to convey the idea of a simple change of state. According to his disciples, Swedenborg was seen at Jarvis and in Paris after that date. Allow me, my dear Monsieur Wilfrid,” said Monsieur Becker, making a gesture to prevent all interruption, “I relate these facts without either affirming or denying them. Listen; afterwards you can think and say what you like. I will inform you when I judge, criticise, and discuss these doctrines, so as to keep clearly in view my own intellectual neutrality between HIM and Reason.

“The life of Swedenborg was divided into two parts,” continued the pastor. “From 1688 to 1745 Baron Emanuel Swedenborg appeared in the world as a man of vast learning, esteemed and cherished for his virtues, always irreproachable and constantly useful. While fulfilling high public functions in Sweden, he published, between 1709 and 1740, several important works on mineralogy, physics, mathematics, and astronomy, which enlightened the world of learning. He originated a method of building docks suitable for the reception of large vessels, and he wrote many treatises on various important questions, such as the rise of tides, the theory of the magnet and its qualities, the motion and position of the earth and planets, and while Assessor in the Royal College of Mines, on the proper system of working salt mines. He discovered means to construct canal-locks or sluices; and he also discovered and applied the simplest methods of extracting ore and of working metals. In fact he studied no science without advancing it. In youth he learned Hebrew, Greek, and Latin, also the oriental languages, with which he became so familiar that many distinguished scholars consulted him, and he was able to decipher the vestiges of the oldest known books of Scripture, namely: ‘The Wars of Jehovah’ and ‘The Enunciations,’ spoken of by Moses (Numbers xxi. 14, 15, 27-30), also by Joshua, Jeremiah, and Samuel, – ‘The Wars of Jehovah’ being the historical part and ‘The Enunciations’ the prophetical part of the Mosaical Books anterior to Genesis. Swedenborg even affirms that ‘the Book of Jasher,’ the Book of the Righteous, mentioned by Joshua, was in existence in Eastern Tartary, together with the doctrine of Correspondences. A Frenchman has lately, so they tell me, justified these statements of Swedenborg, by the discovery at Bagdad of several portions of the Bible hitherto unknown to Europe. During the widespread discussion on animal magnetism which took its rise in Paris, and in which most men of Western science took an active part about the year 1785, Monsieur le Marquis de Thome vindicated the memory of Swedenborg by calling attention to certain assertions made by the Commission appointed by the King of France to investigate the subject. These gentlemen declared that no theory of magnetism existed, whereas Swedenborg had studied and promulgated it ever since the year 1720. Monsieur de Thome seizes this opportunity to show the reason why so many men of science relegated Swedenborg to oblivion while they delved into his treasure-house and took his facts to aid their work. ‘Some of the most illustrious of these men,’ said Monsieur de Thome, alluding to the ‘Theory of the Earth’ by Buffon, ‘have had the meanness to wear the plumage of the noble bird and refuse him all acknowledgment’; and he proved, by masterly quotations drawn from the encyclopaedic works of Swedenborg, that the great prophet had anticipated by over a century the slow march of human science. It suffices to read his philosophical and mineralogical works to be convinced of this. In one passage he is seen as the precursor of modern chemistry by the announcement that the productions of organized nature are decomposable and resolve into two simple principles; also that water, air, and fire are not elements. In another, he goes in a few words to the heart of magnetic mysteries and deprives Mesmer of the honors of a first knowledge of them.

“There,” said Monsieur Becker, pointing to a long shelf against the wall between the stove and the window on which were ranged books of all sizes, “behold him! here are seventeen works from his pen, of which one, his ‘Philosophical and Mineralogical Works,’ published in 1734, is in three folio volumes. These productions, which prove the incontestable knowledge of Swedenborg, were given to me by Monsieur Seraphitus, his cousin and the father of Seraphita.

“In 1740,” continued Monsieur Becker, after a slight pause, “Swedenborg fell into a state of absolute silence, from which he emerged to bid farewell to all his earthly occupations; after which his thoughts turned exclusively to the Spiritual Life. He received the first commands of heaven in 1745, and he thus relates the nature of the vocation to which he was called: One evening, in London, after dining with a great appetite, a thick white mist seemed to fill his room. When the vapor dispersed a creature in human form rose from one corner of the apartment, and said in a stern tone, ‘Do not eat so much.’ He refrained. The next night the same man returned, radiant in light, and said to him, ‘I am sent of God, who has chosen you to explain to men the meaning of his Word and his Creation. I will tell you what to write.’ The vision lasted but a few moments. The angel was clothed in purple. During that night the eyes of his inner man were opened, and he was forced to look into the heavens, into the world of spirits, and into hell, – three separate spheres; where he encountered persons of his acquaintance who had departed from their human form, some long since, others lately. Thenceforth Swedenborg lived wholly in the spiritual life, remaining in this world only as the messenger of God. His mission was ridiculed by the incredulous, but his conduct was plainly that of a being superior to humanity. In the first place, though limited in means to the bare necessaries of life, he gave away enormous sums, and publicly, in several cities, restored the fortunes of great commercial houses when they were on the brink of failure. No one ever appealed to his generosity who was not immediately satisfied. A sceptical Englishman, determined to know the truth, followed him to Paris, and relates that there his doors stood always open. One day a servant complained of this apparent negligence, which laid him open to suspicion of thefts that might be committed by others. ‘He need feel no anxiety,’ said Swedenborg, smiling. ‘But I do not wonder at his fear; he cannot see the guardian who protects my door.’ In fact, no matter in what country he made his abode he never closed his doors, and nothing was ever stolen from him. At Gottenburg – a town situated some sixty miles from Stockholm – he announced, eight days before the news arrived by courier, the conflagration which ravaged Stockholm, and the exact time at which it took place. The Queen of Sweden wrote to her brother, the King, at Berlin, that one of her ladies-in-waiting, who was ordered by the courts to pay a sum of money which she was certain her husband had paid before his death, went to Swedenborg and begged him to ask her husband where she could find proof of the payment. The following day Swedenborg, having done as the lady requested, pointed out the place where the receipt would be found. He also begged the deceased to appear to his wife, and the latter saw her husband in a dream, wrapped in a dressing-gown which he wore just before his death; and he showed her the paper in the place indicated by Swedenborg, where it had been securely put away. At another time, embarking from London in a vessel commanded by Captain Dixon, he overheard a lady asking if there were plenty of provisions on board. ‘We do not want a great quantity,’ he said; ‘in eight days and two hours we shall reach Stockholm,’ – which actually happened. This peculiar state of vision as to the things of the earth – into which Swedenborg could put himself at will, and which astonished those about him – was, nevertheless, but a feeble representative of his faculty of looking into heaven.

“Not the least remarkable of his published visions is that in which he relates his journeys through the Astral Regions; his descriptions cannot fail to astonish the reader, partly through the crudity of their details. A man whose scientific eminence is incontestable, and who united in his own person powers of conception, will, and imagination, would surely have invented better if he had invented at all. The fantastic literature of the East offers nothing that can give an idea of this astounding work, full of the essence of poetry, if it is permissible to compare a work of faith with one of oriental fancy. The transportation of Swedenborg by the Angel who served as guide to this first journey is told with a sublimity which exceeds, by the distance which God has placed betwixt the earth and the sun, the great epics of Klopstock, Milton, Tasso, and Dante. This description, which serves in fact as an introduction to his work on the Astral Regions, has never been published; it is among the oral traditions left by Swedenborg to the three disciples who were nearest to his heart. Monsieur Silverichm has written them down. Monsieur Seraphitus endeavored more than once to talk to me about them; but the recollection of his cousin’s words was so burning a memory that he always stopped short at the first sentence and became lost in a revery from which I could not rouse him.”

The old pastor sighed as he continued: “The baron told me that the argument by which the Angel proved to Swedenborg that these bodies are not made to wander through space puts all human science out of sight beneath the grandeur of a divine logic. According to the Seer, the inhabitants of Jupiter will not cultivate the sciences, which they call darkness; those of Mercury abhor the expression of ideas by speech, which seems to them too material, – their language is ocular; those of Saturn are continually tempted by evil spirits; those of the Moon are as small as six-year-old children, their voices issue from the abdomen, on which they crawl; those of Venus are gigantic in height, but stupid, and live by robbery, – although a part of this latter planet is inhabited by beings of great sweetness, who live in the love of Good. In short, he describes the customs and morals of all the peoples attached to the different globes, and explains the general meaning of their existence as related to the universe in terms so precise, giving explanations which agree so well with their visible evolutions in the system of the world, that some day, perhaps, scientific men will come to drink of these living waters.

“Here,” said Monsieur Becker, taking down a book and opening it at a mark, “here are the words with which he ended this work: —

“‘If any man doubts that I was transported through a vast number of Astral Regions, let him recall my observation of the distances in that other life, namely, that they exist only in relation to the external state of man; now, being transformed within like unto the Angelic Spirits of those Astral Spheres, I was able to understand them.’

“The circumstances to which we of this canton owe the presence among us of Baron Seraphitus, the beloved cousin of Swedenborg, enabled me to know all the events of the extraordinary life of that prophet. He has lately been accused of imposture in certain quarters of Europe, and the public prints reported the following fact based on a letter written by the Chevalier Baylon. Swedenborg, they said, informed by certain senators of a secret correspondence of the late Queen of Sweden with her brother, the Prince of Prussia, revealed his knowledge of the secrets contained in that correspondence to the Queen, making her believe he had obtained this knowledge by supernatural means. A man worthy of all confidence, Monsieur Charles-Leonhard de Stahlhammer, captain in the Royal guard and knight of the Sword, answered the calumny with a convincing letter.”

The pastor opened a drawer of his table and looked through a number of papers until he found a gazette which he held out to Wilfrid, asking him to read aloud the following letter: —

Stockholm, May 18, 1788.

I have read with amazement a letter which purports to relate the interview of the famous Swedenborg with Queen Louisa-Ulrika. The circumstances therein stated are wholly false; and I hope the writer will excuse me for showing him by the following faithful narration, which can be proved by the testimony of many distinguished persons then present and still living, how completely he has been deceived.

In 1758, shortly after the death of the Prince of Prussia Swedenborg came to court, where he was in the habit of attending regularly. He had scarcely entered the queen’s presence before she said to him: “Well, Mr. Assessor, have you seen my brother?” Swedenborg answered no, and the queen rejoined: “If you do see him, greet him for me.” In saying this she meant no more than a pleasant jest, and had no thought whatever of asking him for information about her brother. Eight days later (not twenty-four as stated, nor was the audience a private one), Swedenborg again came to court, but so early that the queen had not left her apartment called the White Room, where she was conversing with her maids-of-honor and other ladies attached to the court. Swedenborg did not wait until she came forth, but entered the said room and whispered something in her ear. The queen, overcome with amazement, was taken ill, and it was some time before she recovered herself. When she did so she said to those about her: “Only God and my brother knew the thing that he has just spoken of.” She admitted that it related to her last correspondence with the prince on a subject which was known to them alone. I cannot explain how Swedenborg came to know the contents of that letter, but I can affirm on my honor, that neither Count H – (as the writer of the article states) nor any other person intercepted, or read, the queen’s letters. The senate allowed her to write to her brother in perfect security, considering the correspondence as of no interest to the State. It is evident that the author of the said article is ignorant of the character of Count H – . This honored gentleman, who has done many important services to his country, unites the qualities of a noble heart to gifts of mind, and his great age has not yet weakened these precious possessions. During his whole administration he added the weight of scrupulous integrity to his enlightened policy and openly declared himself the enemy of all secret intrigues and underhand dealings, which he regarded as unworthy means to attain an end. Neither did the writer of that article understand the Assessor Swedenborg. The only weakness of that essentially honest man was a belief in the apparition of spirits; but I knew him for many years, and I can affirm that he was as fully convinced that he met and talked with spirits as I am that I am writing at this moment. As a citizen and as a friend his integrity was absolute; he abhorred deception and led the most exemplary of lives. The version which the Chevalier Baylon gave of these facts is, therefore, entirely without justification; the visit stated to have been made to Swedenborg in the night-time by Count H – and Count T – is hereby contradicted. In conclusion, the writer of the letter may rest assured that I am not a follower of Swedenborg. The love of truth alone impels me to give this faithful account of a fact which has been so often stated with details that are entirely false. I certify to the truth of what I have written by adding my signature.

Charles-Leonhard de Stahlhammer.

“The proofs which Swedenborg gave of his mission to the royal families of Sweden and Prussia were no doubt the foundation of the belief in his doctrines which is prevalent at the two courts,” said Monsieur Becker, putting the gazette into the drawer. “However,” he continued, “I shall not tell you all the facts of his visible and material life; indeed his habits prevented them from being fully known. He lived a hidden life; not seeking either riches or fame. He was even noted for a sort of repugnance to making proselytes; he opened his mind to few persons, and never showed his external powers of second-sight to any who were not eminent in faith, wisdom, and love. He could recognize at a glance the state of the soul of every person who approached him, and those whom he desired to reach with his inward language he converted into Seers. After the year 1745, his disciples never saw him do a single thing from any human motive. One man alone, a Swedish priest, named Mathesius, set afloat a story that he went mad in London in 1744. But a eulogium on Swedenborg prepared with minute care as to all the known events of his life, was pronounced after his death in 1772 on behalf of the Royal Academy of Sciences in the Hall of the Nobles at Stockholm, by Monsieur Sandels, counsellor of the Board of Mines. A declaration made before the Lord Mayor of London gives the details of his last illness and death, in which he received the ministrations of Monsieur Ferelius a Swedish priest of the highest standing, and pastor of the Swedish Church in London, Mathesius being his assistant. All persons present attested that so far from denying the value of his writings Swedenborg firmly asserted their truth. ‘In one hundred years,’ Monsieur Ferelius quotes him as saying, ‘my doctrine will guide the Church.’ He predicted the day and hour of his death. On that day, Sunday, March 29, 1772, hearing the clock strike, he asked what time it was. ‘Five o’clock’ was the answer. ‘It is well,’ he answered; ‘thank you, God bless you.’ Ten minutes later he tranquilly departed, breathing a gentle sigh. Simplicity, moderation, and solitude were the features of his life. When he had finished writing any of his books he sailed either for London or for Holland, where he published them, and never spoke of them again. He published in this way twenty-seven different treatises, all written, he said, from the dictation of Angels. Be it true or false, few men have been strong enough to endure the flames of oral illumination.

“There they all are,” said Monsieur Becker, pointing to a second shelf on which were some sixty volumes. “The treatises on which the Divine Spirit casts its most vivid gleams are seven in number, namely: ‘Heaven and Hell’; ‘Angelic Wisdom concerning the Divine Love and the Divine Wisdom’; ‘Angelic Wisdom concerning the Divine Providence’; ‘The Apocalypse Revealed’; ‘Conjugial Love and its Chaste Delights’; ‘The True Christian Religion’; and ‘An Exposition of the Internal Sense.’ Swedenborg’s explanation of the Apocalypse begins with these words,” said Monsieur Becker, taking down and opening the volume nearest to him: “‘Herein I have written nothing of mine own; I speak as I am bidden by the Lord, who said, through the same angel, to John: “Thou shalt not seal the sayings of this Prophecy.”’ (Revelation xxii. 10.)

“My dear Monsieur Wilfrid,” said the old man, looking at his guest, “I often tremble in every limb as I read, during the long winter evenings the awe-inspiring works in which this man declares with perfect artlessness the wonders that are revealed to him. ‘I have seen,’ he says, ‘Heaven and the Angels. The spiritual man sees his spiritual fellows far better than the terrestrial man sees the men of earth. In describing the wonders of heaven and beneath the heavens I obey the Lord’s command. Others have the right to believe me or not as they choose. I cannot put them into the state in which God has put me; it is not in my power to enable them to converse with Angels, nor to work miracles within their understanding; they alone can be the instrument of their rise to angelic intercourse. It is now twenty-eight years since I have lived in the Spiritual world with angels, and on earth with men; for it pleased God to open the eyes of my spirit as he did that of Paul, and of Daniel and Elisha.’

“And yet,” continued the pastor, thoughtfully, “certain persons have had visions of the spiritual world through the complete detachment which somnambulism produces between their external form and their inner being. ‘In this state,’ says Swedenborg in his treatise on Angelic Wisdom (No. 257) ‘Man may rise into the region of celestial light because, his corporeal senses being abolished, the influence of heaven acts without hindrance on his inner man.’ Many persons who do not doubt that Swedenborg received celestial revelations think that his writings are not all the result of divine inspiration. Others insist on absolute adherence to him; while admitting his many obscurities, they believe that the imperfection of earthly language prevented the prophet from clearly revealing those spiritual visions whose clouds disperse to the eyes of those whom faith regenerates; for, to use the words of his greatest disciple, ‘Flesh is but an external propagation.’ To poets and to writers his presentation of the marvellous is amazing; to Seers it is simply reality. To some Christians his descriptions have seemed scandalous. Certain critics have ridiculed the celestial substance of his temples, his golden palaces, his splendid cities where angels disport themselves; they laugh at his groves of miraculous trees, his gardens where the flowers speak and the air is white, and the mystical stones, the sard, carbuncle, chrysolite, chrysoprase, jacinth, chalcedony, beryl, the Urim and Thummim, are endowed with motion, express celestial truths, and reply by variations of light to questions put to them (‘True Christian Religion,’ 219). Many noble souls will not admit his spiritual worlds where colors are heard in delightful concert, where language flames and flashes, where the Word is writ in pointed spiral letters (‘True Christian Religion,’ 278). Even in the North some writers have laughed at the gates of pearl, and the diamonds which stud the floors and walls of his New Jerusalem, where the most ordinary utensils are made of the rarest substances of the globe. ‘But,’ say his disciples, ‘because such things are sparsely scattered on this earth does it follow that they are not abundant in other worlds? On earth they are terrestrial substances, whereas in heaven they assume celestial forms and are in keeping with angels.’ In this connection Swedenborg has used the very words of Jesus Christ, who said, ‘If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?’