SWEDENBORG.

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Reflections respecting the Works of Swedenborg and the Doctrines of the New Jerusalem Church, by RAO BAHADOOR DADOBA PANDU

RUNG.

The gentleman above named is a man of mark in India.

With respect to him the Bombay Gazette of December 13, 1877, had the following paragraph: "We learn that the Right Hon. the Secretary of State for India has been pleased to send, as a present to our wellknown citizen Rao Bahadoor Dadoba Pandurung, a copy of a new and splendid edition of Patanjali's Mahabhashya,' with Kaiyyata's Bhashyapradipa and Nagojibhatta's Bhashyapradipoddyota,' in six volumes. This erudite and elaborate work on Sanscrit philology has been got up in the ancient Hindu style, and published at the expense of the State. All the copies are intended to be offered as gifts to distinguished scholars and to learned Societies. His Royal Highness the Prince of Wales, in his recent tour in India, distributed a few copies to the learned Societies and University libraries in this country. This valuable gift is a deserved recognition of the philological acquirements of Mr. Dadoba Pandurung, whose name has been intimately associated with the operations of the Educational Department from its foundation, his school works having been, as they still are, recognised as text-books throughout this Presidency."

Notices of the present work have already appeared in a number of papers, in which the literary ability of Mr. Dadoba Pandurung is freely acknowledged. From these we adduce the following. The Argus, a Liverpool paper, says, "The little work is evidently what it professes to be, the production of a genuine Hindu, who has come to the conclusion that the truth is to be found in the peculiar form of Christianity which was expounded by Emanuel Swedenborg. The style of the Oriental convert to Swedenborgianism is always simple and clear, and those who wish to obtain in a small compass a fairly trustworthy and comprehensive exposition of the doctrines of the New Jerusalem Church will find in this neatly got-up tractate just what they require." The Malvern News remarks, This is a capital book to put into the hands of infidels, and those who believe in no hereafter. . . . To such men there will be several nuts very hard to crack found in this work." The Northampton Mercury says, "A store of food for thought will be found in 'A Hindu Gentleman's Reflections respecting the Writings of Swedenborg."" The Freemason calls it "the work of a cultivated and educated Hindu." The Brighton Examiner has the following: The author of this little work, after relating the means by which he became acquainted with the works and teachings of a

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II. THE WHITSUNTIDE VISIT.
CHAPTER X.

"The troubled sea when it cannot rest."

THE long roll of the billows following one another

in rapid succession, and the white heads of the breaking waves far out at sea, so numerous as to resemble the backs of a huge flock of sheep, formed a magnificent and fascinating sight from which it was almost impossible to withdraw our gaze. Mr. Freeheart's enthusiasm was aroused, and as some few words of Byron's noble apostrophe to the ocean were lingering in his recollection, Hettie was obliged to recite the stanzas from memory, which she did with much grace and effect.

At the close of the recital, Mr. Freeheart exclaimed, "And what does the sea mean according to your system, Mr. Romaine ?"

"Ask Hettie," I answered; "you know, Mr. Freeheart, 'she can be as wise as we, and wiser when she wishes.' "Always wiser!" said Mr. Freeheart, looking proudly at her and laughing loudly; "come, you clever little puss, what does it mean?"

"Why, uncle," said Hettie, "you are like Paul Dombey, who wanted to know what the waves were saying. The little fellow's question was too deep for any of his friends to answer. You must not expect me to know what the heads of the wisest men have failed to discover."

"The mystery and the fascination of the sea," said Willie, "have affected us all at some period of our lives. The boundless expanse of waters is suggestive of yearnings which can never be satisfied. The sea seems to have a secret which it never reveals."

"Ah, you have been reading Longfellow," said Hettie. "He says—

'My soul was filled with longing

For the secret of the sea, And the heart of the great ocean Sends a thrilling pulse to me.'

Don't take credit for originality, my dear, where you are only a poor plagiarist."

Mr. Freeheart laughed heartily at this stroke, which was only a fair return for the banter with which Willie had visited her the day before.

"Well," said Willie good-humouredly, "what I wanted to say was that there is a sort of companionship in the ceaseless voice of the billows which seems to suggest unutterable things."

"A great deal better said by Byron," said Hettie archly; "here it is

'There is a pleasure in the pathless woods,
There is a rapture by the lonely shore,
There is society where none intrudes,

By the deep sea, and music in its roar.'

I daresay you have read 'Childe Harold' sufficiently to remember it."

The laugh was now general against Willie, and he evidently felt that Hettie had wiped off the account she had been scoring up against him.

"Ah, yes," he said; "that is quite right. But now it is all very well for Byron to talk about the ocean being a mirror where the Almighty's form glasses itself in tempests,' about its being the 'image of eternity,' and "the throne of the Invisible,' but, after all, I ask with Mr.

Freeheart, what does it mean? Mean in your system, you know, Mr. Romaine?"

"Ask Hettie," I exclaimed again.

"Well," she said, "it is part of the sphere, and we have learned that man is in little all the sphere.' It must therefore be symbolical of human states as much as mountains, valleys, and plains."

"I quite see that," said Willie.

"It must signify a state in which no trees of righteousness are planted, in which the seed of the Word is not sown, where there is no verdure on which doctrine can drop as the rain or speech distil as the dew," she continued.

"I quite see that also," he remarked again. "You have a very comprehensive vision," she said quietly, at which there was a further burst of merriment. "It must denote a state full of tossings and troubles, and of perpetual unrest, and sometimes overwhelming and destructive, and of course you know what that is." There was a pause of some seconds, and as no one took up the suggestion she proceeded with her remarks.

"The state in which trees of righteousness are planted, and the seed springs up, first the blade, then the ear, and after that the full corn in the ear, must be a spiritual state?"

"Certainly," said Willie; "I am happier than Paul at the feet of Gamaliel, who doubtless had a great rough beard and a harsh voice."

"Then what must be that state in which nothing of the kind can take place?"

"Why, that must be a natural state," said Willie. "The state in which verdure and beauty blossoms out in the soul must be a religious state?" she asked. "Certainly," said Willie again.

"Then what must be that state in which no moral verdure or spiritual beauty is possible, but which is restless and moaning like these huge waves?"

"Why, that must be a worldly state," said Willie. "There's a philosopher," said Hettie, "to be able to reply accurately to a question when the answer is put into his mouth."

The whole of the party had been interested listeners to this good-humoured colloquy, and at this last sally Mr. Freeheart was especially delighted.

"Well," said Willie quickly, "I am not above acknowledging my indebtedness. You have instructed me that the Sea corresponds with a Natural and Worldly state. Prove your position."

"The parable spoken by Jesus will prove that," she returned. "He said, 'The kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away.' """*

"You have introduced a very comprehensive subject now," said Willie, "as it includes seas, nets, and fishes. But pray tell me. The natural or worldly state of man is an evil state; but are there not sublimity and beauty in the ocean? What a play of light gleams from its dazzling and ever-changing surface! What a freshness breathes over the salt spray! What life and glory surround it! How do you discern in this wonder of the globe the image of the natural or worldly state of

man?"

"The natural state of civilized man has all the sublimity and beauty, all the play of light and freshness, which you impute to the sea," I replied, as Mr. Morse seemed to look at me for an answer. "Let me take an instance. You will not hold that Byron, whose glorious

* Matt. xiii. 47.

lines on the ocean Hettie has just recited, was a spiritual or religious man. He is known to have been professedly a worldly man. In his mind you discern all the magical play of intellect-the life and stir and motion-so fitly emblemed by the sea in its finest aspects. He was for time the wonder of the earth, and in him you see the heights of beauty to which the natural mind is capable of being exalted. Take another instance. The great Napoleon had no religion or spirituality in his character. He was the embodiment of worldliness. Yet in him there were vastness, mystery, and grandeur. There was in his movements all the roll and sweep of the ocean. Might, irresistible force, destruction, were all manifested in him. His life was a sea now lashed into a tempest, and now slumbering in majestic restlessness and beauty. You could not aptly compare the mind of a Napoleon to a garden, or a field, or a hill covered with verdure; the restless rolling sea is alone a fit symbol of such a man."

"That the sea really denotes a natural state," said Hettie, "may be seen from what is written in Isaiah lx. 5, where, speaking of the Church, it is said that 'the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.' It there means that those who are natural and worldly shall be brought into a spiritual or religious state, and so be converted to the Church."

"I think, lassie," said Willie, "it may mean that those who dwelt in the isles of the seas, or in lands beyond the seas, should be converted to Judaism."

"I daresay the Jews thought so," I remarked; "but you are to observe that the people to whom the abundance of the seas was to be converted dwelt in a city whose walls were Salvation and whose gates were Praise -a city which had no need of the sun or moon, but which had the Lord for its everlasting light (Isa. lx. 20). I prefer to think that this city is the Spiritual Church, and that the abundance of the seas to be converted to it signify the innumerable children of the world and nature who are to be introduced into Christ's fold."

"Follow Me and I will make you fishers of men,' said Hettie. "The sea denotes the natural or worldly state in which men are living. Those who teach spiritual truths are working to draw men out of that state, and are therefore spiritual fishers."

This view of the case greatly pleased Mr. Freeheart and Mr. Thomson, whose faces gave lively evidence of the effect this illustration produced on their minds.

"Again," said Hettie, "John says in the Revelation that he saw 'a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.' That which blasphemes God rises up not out of the spiritual, but out of the worldly state."

"But there is to be no more sea according to the Revelation," said Mr. Morse.

"No," I remarked; "when the spiritual city descends fully from heaven and the tabernacle of God is with men, the great sea of natural-mindedness which Paul says is death will be no more. But now I wish you all to look seriously at this subject, and to consider how fully this correspondence of the sea is confirmed by reason and by the nature of things, and how it is illustrated by reference to the Divine writings. You know in Isaiah lvii. 20 the wicked are said to be like the troubled sea when it cannot rest, whose waters cast up mire and dirt. The waters of a troubled sea are likened to the floods or torrents of falsehood poured forth from the wicked or worldly mind, and those falsehoods cast up or make manifest the mire and dirt of the soul, which are its internal and external evils. In the forty-seventh chapter

of Ezekiel there is a description of a river that issued out of the sanctuary in heaven and went down into the sea to heal it. The waters out of the sanctuary are of course the truths flowing from God, and these go forth to heal the natural mind. In Revelation xx. 13 it is said the sea gave up the dead, and it is just possible that a materialistic Church may imagine that this has reference to the dead bodies of drowned men; but a spiritual people will perceive that it describes the yielding up of the men of the world and nature for judgment. Again in the seventh chapter of Daniel there is a description of four terrible beasts rising out of the sea, and these denote all the foulnesses and deformities arising out of the worldly state."

I was proceeding with my remarks amid the lively attention of my friends when Mr. Thomson interrupted me by asking whether I thought Jonah was cast into a real sea and was swallowed by a real whale.

"Why, of course he was," said Lilian, "everything is possible with God."

"But, Lilian," I said, "everything is not possible with man. Do you think you or I could get from the Divine sight by taking the train for some distant city?"

"You must elevate your conceptions of the Sacred Scriptures," I continued, "if you desire to see the things of the Spirit of God in them. Jonah was a type of those who pursue their own designs in preference to those of the Lord, and who get involved in moral tempests, and are ultimately cast into the great sea of worldliness." "The literal sense is enough for me," said Lilian.

"My dear, you said so once before, but you soon found it was not. It is not enough for you in this case, for you acknowledge it does not mean that Jonah really fled from the presence of God. And then, my dear, if you read the prayer of Jonah from the belly of the fish you will see that it has reference to his desire to be delivered from the state of temptation into which he had been cast and the state of darkness in which he had been swallowed up." Ah," said Mr. Thomson; "I can understand that. Robins is swallowed up in conceit and ignorance, and there he'll remain, for he'll never pray to be taken out of it."

66

"Well done, Harry," said Mr. Freeheart, laughing; "we'll have you in a parson's frock and banns before long."

"The symbolism is striking," said Mr. Morse; "in fact, it is much more so than I expected when we began to talk of the subject. But what do you make of the narrative of Christ stilling the sea? Is that also mythical?"

"That is both literal fact and representative imagery. So also is His success in walking on the sea and Peter's failure."

rapidly for the adjoining village with all their sails set. The scene was an exciting one. The billows were rolling grandly on, and the boats, now riding on the crest of the mounting wave, and now almost lost in the trough of the breaking seas, were speeding rapidly before the wind. As we stood and watched the scene the rain gradually ceased, and the light broke out of the clouds, playing on the white sails of a vessel moving majestically on in the distance.

"She walks the waters'what's the rest of it, Hettie?" exclaimed Mr. Freeheart enthusiastically.

"Why, uncle," said Hettie smiling, "the couplet is

'She walks the waters like a thing of life, And seems to dare the elements to strife.' The rest would hardly be applicable to a poor coasting vessel."

"Why, Hettie," said Willie, "what would Byron say if he heard his grand heroics applied to a collier

schooner ?"

"Well," I answered, "a collier schooner is a less ignoble craft than a pirate cruiser. But the poet's conception is, notwithstanding, very fine and suggestive. Like a thing of life the Ark of our Safety floats eternally over the perpetually boiling surges of falsehood, and dares the elements of passion roaring through the ages to overwhelm her or even to arrest her ceaseless progress."

"But the net that was cast into the sea," said Hettie, as we were preparing to go out again, "and gathered of every kind?"

"Well, Hettie, that is plain enough. The net cast into the sea is the truth-Christ's Gospel-cast into the world. Christ's disciples are fishers of men. When they teach the truth they are spreading forth into the great sea of worldliness the net of the kingdom of God. The fishes gathered in it are the men attracted by it. The sorting the good from the bad is the process of judgment which determines quality according to conduct, not according to belief. The good preserved in vessels The good preserved in vessels are the regenerate who are saved, and the bad cast away are the unregenerate whose nature and quality are such that they cannot be saved. You might have another and deeper exposition of the subject, but the rain is over, the sun shines, and as your uncle is panting for the fresh air, we will reserve the matter for further comment."

THE SPIRITUAL CREATION OF MAN. Notes of a Lecture by the late Rev. O. Prescott Hiller.

NO. II.

"In the beginning God created the heaven and the earth," etc. -Gen. chap. i.

UR last lecture closed with the fourth day of creation, after the two great lights had been set in the firmament; which we endeavoured to show were representative of the two great leading principles of man's spiritual nature, viz. love and faith.

We have now to consider the results which immediately follow on the fifth day or stage in man's regeneration. Hitherto his spiritual life has been of so low an order as scarcely to be deserving of the name of life; "inasmuch as the good actions which he performed and the truths which he spake were supposed by him to have been done and spoken of himself, whereas man of himself is dead: there is in him nothing but what is evil and false, and therefore whatever he produceth of himself is not alive" (A. C. 39).

As soon, however, as his actions begin to be governed

by a principle of heavenly love and truth, the command goes forth, "Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth." This represents the first-fruits of his present advanced stage in the regenerate life; for these progress in an orderly series, and not, as is often supposed, in an arbitrary or sudden manner. Man cannot be regenerated instantaneously, his whole nature being corrupt and evil, and we need not therefore marvel at the apparently complicate process which is described in this chapter.

It would be tedious to explain the exact meaning of the metaphors used in this and the following passages, though it would be easy to adduce many passages from the Scriptures to show that they are not intended to be literally understood. In the Book of Psalms, for example, occurs the following: "Glorify Jehovah, all ye angels of His, glorify Him from the earth, ye whales, fruitful trees, wild beasts and all beasts, creeping things and birds of the air." Here we find a recapitulation of those very things which are enumerated in the first chapter of Genesis, and "which, unless they had signified things which are alive in man, could certainly never have been called upon to praise the Lord." Again, without such a signification, how are such passages as the following to be understood? "I beheld, and, lo, there was no man, and all the birds of the heavens were fled" (Jer. iv. 25); or, "I will make a covenant for them in that day with the wild beast of the field and with the birds of heaven," etc. (Hos. ii. 18.)

These passages have clearly no meaning in their literal sense, and a little reflection must convince us that the Divine Word cannot possibly be intended to treat of birds and four-footed animals. Its proper and only subjects are, first, the Lord Himself, of whom in its inmost sense it exclusively treats; and, secondly, man as to his mind or soul considered in either a collective or individual capacity. All these descriptions, therefore, of beasts and birds and creeping things are to be understood as referring to the various affections in the human mind, to which they specifically correspond. Our Lord Himself, it may be remembered, is compared to a lamb, as representing the inmost principle of innocence; and in His discourses with His disciples, He frequently uses the names of animals to illustrate the characteristics of different individuals. The good are compared to sheep, and the wicked to wolves or goats. Herod is called a fox, etc. is by many supposed that these expressions are merely figures of speech or Eastern hyperbole, but it must be always borne in mind that He who used them “spake as never man spake," and that, as the Divine Truth itself, He clothed His thoughts in words exactly corresponding to their spiritual meaning.

It

Reverting, therefore, to our text, we may possibly now see more clearly what is signified by the waters bringing forth abundantly the moving creatures that had life. These in a general sense correspond to the various forms of scientific knowledge after they have been animated by the two great luminaries already spoken of. The regenerating man now ascribes these to God alone, and not to Himself or to nature, as is so generally the case with men of science. It may not appear at first very clear why these things should be compared to "fish of the sea" and to "creeping things," nor would it be possible within the compass of a short lecture to give any lengthened explanation of this point. Suffice it to say that such, on comparison with various other passages of Scripture, appears to be the spiritual meaning of these expressions (vide Arcana Cœlestia, Nos. 39, 43). Birds refer in the same manner to the rational and intellectual principles of the mind. By their power of soaring in the air they aptly symbolize the capacity of man's mind to