No More Learning

It was to be his mission not only to experience the phe-
.
nomena of the spiritual world, but to penetrate and define the laws
governing these, with an analysis as exact as that of Kant in his
critique of the æsthetic judgments.
Dante had constructed from classical and Scriptural traditions a
spiritual world in its three divisions, its nine heavens, and its celestial
Rose. Swedenborg in the Divine Love and Wisdom? shows how
Divine Love, proceeding through the Divine Wisdom into Use, cre-
ates a world; how the Divine emanations proceed through successive
atmospheres, contiguous but distinct, first spiritual, then natural, even
to the lowest ultimates of matter; how the universe therefore exists
in three discrete degrees, - God, Spirit, Nature, absolutely distinct
from each other, and so escaping pantheistic fusion, but related by a
perfect correspondence like End, Cause, and Effect, and constituting
therefore a perfect one. On this Law of Correspondence between the
discrete degrees, — the natural and the spiritual, — he bases the possi-
bility of a revelation of supernatural truth in natural language; and
his interpretation of the internal sense of the Scriptures. The three
degrees which he had previously traced, in the Principia,' in the
procession from the Infinite, of “finites, actives, and elementaries,” he
sees now to govern the whole sphere of being: the constitution of the
three angelic heavens; the threefold structure of the human mind, as
will, intellect, and sense; and the evolution of the kingdoms of nature.
They have their origin in that perfect image of God - the Trinity
of Father, Son, and Holy Spirit — which since the Incarnation dwells
bodily in the glorified humanity of Jesus Christ, the only God. The
restoration to unity is complete. The universe of being is a trinal
-


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EMANUEL SWEDENBORG
14241
-
One. Science, philosophy, and theology are no more in conflict, but
harmonious stages in the unity of knowledge.
It was in the year 1743, while engaged on the concluding treatises
of the Animal Kingdom, and on the mystic prose poem (On the
Worship and Love of God: on Creation: The First Begotten, and
Paradise,' that Sweden borg became subject to a deep religious expe-
rience, and to frequent realizations of the actuality and immediate
objective presence of another world. In the Spiritual Diary' he has
kept a purely private record of these extraordinary experiences. He
describes with prosaic exactness the places visited in the spiritual
realms, the characters met, and the conversations held, and the pecul-
iar temptations to which his own soul was subjected by the infesta-
tions of evil spirits. All this was incident, he solemnly declares, to
his “being called by the Lord to a new office,” — that of revealing
to mankind the reality of the spiritual world, and of vindicating the
holiness and divine authority of the Scriptures by proving that they
possess throughout, beneath the literal, a distinct but correspondent
spiritual meaning. At length, after six years, with the first volume of
the Arcana Coelestia,' written in the full and perfect light of the
new revelation, Swedenborg begins that unparalleled series of works,
in which he claims to have set forth for the enlightenment of all
mankind, truths revealed to him not by any spirit or any angel,
but by the Lord alone while reading the Word. ” The Arcana'
itself is a work in twelve volumes, in which is set forth the spiritual
sense of the books of Genesis and Exodus. Here, a century before
the development of the higher criticism,” Swedenborg clearly
points out the distinction between the Eloistic and Jehovistic texts,
and declares the first chapters of Genesis to be the allegoric frag-
ments of a more ancient Word. Interspersed between the chapters
of the Arcana' are treatises on various phenomena of the spiritual
world, and statements of heavenly doctrine. ” Seven years were
consumed in the publication of this stupendous work. Then appear
at short intervals, through a period of fifteen years, the following
treatises:- In 1758 (Heaven and Hell”; also "The Intermediate World,
or World of Spirits: A Relation of Things Heard and Seen. ' (The
Last Judgment and the Destruction of Babylon, showing that all the
predictions in Revelation are now being fulfilled: being a revelation
of things heard and seen. ' On the Earths in the Solar System, and
on the Earths in the Starry Heavens: with an account of their
Inhabitants, and also of the Angels and Spirits there. In 1763, (On
the Angelic Wisdom concerning the Divine Love and Wisdom. ' (The
Four Doctrines: The Lord: the Sacred Scriptures: Faith: and Life. '
In 1764: Angelic Wisdom concerning the Divine Providence. In
1766: “The Apocalypse Revealed, in which are disclosed the Arcana
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EMANUEL SWEDENBORG
therein foretold. In 1768 : Conjugial Love and its Chaste Delights:
also Adulterous Love and its Insane Pleasures. ' In 1769: A Brief
Exposition of the Doctrines of the New Church, signified by the New
Jerusalem in Revelations. Also the Intercourse between the Soul and
the Body. Lastly in 1771, in the author's eighty-third year, appears
the great synthesis of the doctrine: “The True Christian Religion:
containing the Universal Theology of the New Church: by Emanuel
Swedenborg: Servant of the Lord Jesus Christ. In the preface the
following is set forth as a «universal of the Faith of the New
Heaven and the New Church”: “That the Lord from eternity who is
Jehovah came into the world that he might subdue the hells and
glorify his humanity; that without him no flesh could have been
saved, and that all will be saved who believe in him. ”
The hasty charge of madness, or even of honest delusion, must
at least give pause before this array of works, in which a perfectly
consistent system of interpretation appears from first to last, and in
which the principia of the spiritual world are laid down with all the
logical thoroughness of those of the natural. We have not here the
trance-vision of the Oriental and mediæval mystic. The man who
was daily in “intercourse with angels,” who was writing the heav-
enly secrets of the Divine Word, and claimed to be witnessing with
his inner vision the awful scenes of a Last Judgment in the world
of spirits, preparatory to the introduction of a new age of the world,
- so far from being a dazed and dreamy recluse, was at this very
period of his life the warm personal and political friend of the then
Prime Minister of Sweden, Count Andrew von Höpken, and according
to this gentleman's testimony in his letter to General Tuxen, was
taking a most active and responsible part in the deliberations of the
Swedish Diet. Neither was there anything whimsical or eccentric
in his manner. Besides the above testimony regarding his public life
in Sweden, those who knew him in his old age in London, where
he spent his last years, describe him as a genial old gentleman,
the favorite of little children, and beloved by the plain people with
whom he lodged. His dress when visiting was a suit of black velvet,
with long ruffles, a curious-hilted sword and gold-headed cane. He
was affable and engaging in conversation; adapting himself easily to
others, never urging his own views except when asked, and able at a
word to silence any mere curious or impertinent inquiry. His solemn
assurance before the chaplain of the Swedish Embassy, when receiv-
ing from him the sacrament on his death-bed, that all that he had
written regarding his experiences in the other world was true, leaves
no doubt of his absolute sincerity, and completes the testimony of
his long and honorable life. He died in his eighty-fifth year, on the
day which he had himself foretold in a letter to Wesley, who had


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EMANUEL SWEDENBORG
14243
desired to visit him, — Sunday; the 29th of March, 1772. “He was as
much pleased,” relates an attendant, “as if he were about to have a
holiday or were going to a merry-making. " His remains were buried
with the ceremonials of the Lutheran Church, in the Swedish Ulrica
Eleonora Chapel, Ratcliffe Highway, London, E. , where they still lie,
marked by a suitable memorial slab. In the House of Nobles on
October 7th a eulogy was pronounced upon him in the name of the
Royal Academy of Stockholm, by M. Sandel, Councilor of the Board
of Mines. Eighty years after, a silver medal was struck in his honor
by the Academy,
uauh Swall
BIBLIOGRAPHY. — The bibliography of Swedenborg's writings em-
braces some fifteen hundred editions of entire sets or of single works,
in the author's original Latin, and in translations into English, Ger-
man, French, Italian, Danish, Swedish, Norwegian, Icelandic, Dutch,
Polish, Russian, Spanish, Arabic, and Hindu. The London Sweden-
borg Society, established in 1810, is the chief source of publication in
England; the American Swedenborg Printing and Publishing Society,
in America. The publication in a photo-lithographic edition of all the
MSS. of Swedenborg preserved in the library of the Royal Academy
of Stockholm, both of the published and of the unpublished works, is
in progress. Thirteen volumes in folio size have already appeared.
BIOGRAPHY. —The fullest and most authentic account of Sweden-
borg's life, character, and writings is to be had in Documents Con-
cerning Swedenborg': collected, translated, and annotated by R. L.
Tafel, A. M. , Ph. D. ; three volumes; London Swedenborg Society, I
Bloomsbury Street. See also Life and Mission of Emanuel Sweden-
borg,' by Benjamin Worcester, Boston; Life) by J. J. Garth Wilkin-
son, London; and many others.
THE CONTIGUITY AND HARMONY OF THE WORLD
From Principia Rerum Naturalium)
A
s NATURE operates in the world in a mechanical manner, and
the phenomena which she exhibits to our senses are subject
to their proper laws and rules, it follows that nature can-
not thus operate except by means of contiguity and connection.
Thus the mechanism of the world consists in contiguity, without


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EMANUEL SWEDENBORG
which neither the world nor its mechanism could exist. Conti-
guity is necessary to the production of every operation. Without
a perpetual connection between the ends and the means, the
existence of elementary nature, and of the vegetable and animal
natures thence originating, would be impossible. The connection
between ends and means forms the very life and essence of
nature. For nothing can originate from itself; it must originate
from some other thing: hence there must be a certain contiguity
and connection in the existence of natural things; that is, all
things, in regard to their existence, must follow each other in
successive order. Thus all things in the world owe their exist-
.
ence to their mutual dependence on each other; there being a
connection, by mediums, from ultimate to ultimate, whence all
things have respect to their first source from which they derive
their existence. Hence it is manifest that there is a continual
connection of the whole body with its minutest parts. If the
connection with any part were broken, that part would no longer
partake of the life of the rest of the body, but would die, having
lost its contiguity. If a connecting part, mediating between the
grosser and more subtile motions and affections of the body,
were to be broken, a resemblance of death would be superin-
duced upon the part. Hence also the poets have compared the
life and fates of man to a continuous thread woven by the
Parcæ; and feigned that if this thread were anywhere severed,
his life would also be cut off, and all the series of his desti-
nies.
But to return to our elementary world. If we admit a conti-
guity, we immediately have a cause for every contingent occur-
rence: but if there be no contiguity, no contingent circumstance
can occur in the world; because there is no cause for its occur-
ring either in one manner or in another. The cause and reason
of all effects and phenomena is to be found in contiguity and
connection. If this contiguum of nature were to begin to be
diminished and rarefied, the world, as to the phenomena existing
in it, and every part, would pant as it were for breath, and be re-
duced to its last extremity. Thus all things depend upon some-
thing contiguous to them: as the body depends on life, hearing
on the air, sight on the ether. The equilibrium of all things in
the elements depends also on contiguity. That there is a conti-
guity and connection in the elements, appears also in men and
animals, who are composed, and in a manner formed, according


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EMANUEL SWEDENBORG
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to that contiguity and connection. Thus we find hearing de-
lighted by harmonious sounds, and the concordant vibrations of
musical strings. Musical harmony has itself also its own rules,
its own proper geometry; but this we have no need to learn in
order to perceive the harmony,- we have it in the ear itself
and the organs of hearing, which are in harmonious coherence.
By harmonious and accordant sounds we are exhilarated, affected,
dissolved away; but discordant sounds give us pain. The eye
also is capable of feeling whether anything be harmoniously
proportioned or not; and if it be, and its mechanism be well
arranged, the soul is immediately delighted through the eye. As
too there is a like connection and harmony between the eye and
the mind, therefore whatever is harmonious immediately extends,
with uninterrupted course, to the mind, which it exhilarates and
expands; while all things that are deformed, and not in agree-
ment with analogy, occasion it a certain degree of violence. We
have still more striking tokens of harmony in the other senses,
as in the smell and the taste; so that by the senses alone we can
discover whether the parts of a substance be angular or round,
or what is their form and figure. The mechanism therefore of
some things is natural to our senses.
INDIVIDUALITY ETERNAL
From "The Soul)
T".
He end of creation, or the end on account of which the world
was created, could be no other than the first and the last,
or the most universal of all ends, and that which is perpet-
ually reigning in the created universe, which is the complex of
means conspiring to that end. No other end of creation can be
given than that there may exist a universal society of souls, or
a heaven,- that is, the kingdom of God. That this was the
end of creation may be proved by innumerable arguments: for it
would be absurd to say that the world was created on account
of the earth and terrestrial societies, and this miserable and per-
ishable life; since all things on earth are for the sake of man,
and all things in man for the sake of his soul, and the soul can-
not be for no end. If then it exists for any end, it must be for
a society in which God is present; for his providence regards


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EMANUEL SWEDENBORG
souls, which are spiritual, and his works are adapted to men and
their consociation.
In order that a celestial society, or society of souls, may exist,
it is necessary that there be a most perfect form of government,
namely, souls distinct among themselves, and every possible vari-
ety, which may be called harmonies between the souls; and so
from such harmony there will arise a consensus and accord which
shall produce that entire effect and end which is always foreseen
and provided.
That this end may be obtained, it is necessary that man shall
be allowed a free will. The cause of variety of subjects arises
solely from free exercise and liberty of the will. Without this
there would be no intellect, no morality, no vice, no crime, no
guilt, no affection of the mind or change of state. This is the
reason why God has wished to preserve the free human will
strong and inviolate, even for the doing of evil deeds; so that
we would seem to be almost willing to deny a Divine providence
for the same reason that we would affirm it. But the liberty
allowed to human minds is not absolute but limited.
THE PERFECT MAN THE TRUE PHILOSOPHER
From Principia Rerum Naturalium)
B
Y A true philosopher we understand a man who is enabled
to arrive at the real causes, and the knowledge of those
things in the mechanical world which are invisible and
remote from the senses; and who is afterwards capable of
reasoning a priori, or from first principles or causes, concerning
the world and its phenomena, both in chemistry, physics, metal-
lurgy, and other sciences or subjects which are under the empire
of mechanical principles; and who can thus, as from a central
point, take a survey of the whole mundane system, and of its
mechanical and philosophical laws. To begin then with man in
his state of integrity and complete perfection. In such a man
we may conceive to have existed such a complete contiguity
throughout the parts of his system, that every motion proceed-
ing with a free course from his grosser parts or principles, could
arrive, through an uninterrupted connection, at his most subtle
substance or active principle; there being nothing in the way


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EMANUEL SWEDENBORG
14247
which could cause the least obstruction. Such a man may be
compared to the world itself, in which all things are contiguous,
from the sun to the bottom of our atmosphere: thus the solar
rays proceed with an uninterrupted course, and almost instanta-
neously, by means of the contiguity of the more subtle or grosser
elements through which they pass, through the ether into the air,
till they arrive at the eye, and operate upon it by virtue of such
connection as if they were present; for contiguity makes the
appearance of presence When therefore the most subtle active
principle, by the providence of God, clothed itself with a body,
and added by degrees parts upon parts, all the motions in the
most subtle elements which were present would necessarily move
or affect that most yielding and tender substance, and would
gradually impress themselves and their own mechanism upon it.
In a word, during the growth of the tender parts possessing
motion and life, every motion that was perpetually present must
necessarily have left vestiges of itself, and must consequently
have naturally formed its own mechanism, so as afterwards to be
received still more interiorly, but in the same manner as in the
yet tender substances. The man thus formed - in whom all the
parts conspired to receive the motions of all the elements, and to
convey them successively, when received through a contiguous
medium, to the most subtle active principle — must be deemed
the most perfect and the first of all men, being one in whom the
connection of ends and means is continuous and unbroken. Such
a most perfect material and acting being would in a short time
acquire, by the aid of the senses alone, all the philosophy and
experimental science natural to him; for whatever could present
itself to his senses would immediately flow by connection and
contiguity to his most subtle and active first principle. As there-
fore the whole was constructed according to the motion of the
elements, and those motions were capable of arriving without
interruption, through a medium so contiguous and tense, at the
most subtle active principle, — what conclusion can we draw but
that such a man must have enjoyed the most complete, perfect,
and distinct faculty of reasoning; that all the mundane system
or motions of the elements must have been familiar to him after
a little contemplation and custom; that every relation of their
motions, being impressed upon all his organs as it were naturally
and from his tender infancy, would be felt with perfect regularity


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EMANUEL SWEDENBORG
from his external parts or senses to his soul; and that the soul,
being furnished with such a body, would naturally be so well
acquainted with geometry, mechanics, and the mundane system,
as to be able to instruct herself without a master, from the
simple contemplation of the phenomena of nature and the objects
of sense ? Such a man would be capable of taking his station as
it were in the centre; and surveying from thence the whole
circumference of his system at a glance, he would be able to
make himself acquainted with things present, past, and future,
from a knowledge of their causes, and of their contingents given
or supposed.
ON THE INTERNAL SENSE OF THE WORD
From "The Doctrine of the Sacred Scriptures)
>
I"
T is on every one's lips that the Word is from God, is Divinely
inspired, and consequently holy; but still it has not hitherto
been known where, in the Word, the Divine is. For in the
letter the Word appears like an ordinary writing, in a foreign
style, neither sublime nor lucid, as the writings of the present
age apparently are. Owing to this, a person who worships nature
instead of God, or more than God, and who therefore thinks
from himself and his proprium, and not from heaven and from
the Lord, may easily fall into error respecting the Word, and
into contempt for it, saying within himself when he is reading
it, “What is this? What is that ? Is this Divine? Can God
who has infinite wisdom speak so? Where is its holiness ? and
whence, unless from some religious system and persuasion from
it ? »
But he who thinks in this manner does not consider that
Jehovah himself, who is the God of heaven and earth, spake the
Word through Moses and the prophets, and that it must there.
fore be the Divine Truth itself; for that which Jehovah himself
speaks can be nothing else. Nor does he consider that the Lord,
who is the same as Jehovah, spake the Word written by the
Evangelists, many things from his own mouth, and the rest from
the breath of his mouth, which is the Holy Spirit. It is for this
reason that he says that in his words there is life, and that he
himself is the Light which enlightens, and is the Truth.


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EMANUEL SWEDENBORG
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But still the natural man cannot from these considerations
be persuaded that the Word is the Divine Truth itself, in which
are Divine Wisdom and Divine Life; for he looks at it from its
style, in which he does not see those things. Yet the style of
the Word is the Divine style itself, with which no other can
be compared, however sublime and excellent it may seem; for
any other is like thick darkness, in comparison with light. The
style of the Word is such that holiness is in every sentence, and
in every word; yes, in some places in the very letters: hence the
Word conjoins man with the Lord, and opens heaven. There are
two things which proceed from the Lord, - Divine Love and
Divine Wisdom; or, which is the same, Divine Good and Divine
Truth. The Word in its essence is both of these; and because
it conjoins man with the Lord and opens heaven, as was said,
therefore the Word fills the man who reads it from the Lord
and not from himself alone, with the good of love and truths of
wisdom; his will with the good of love, and his understanding
with truths of wisdom. Hence man has life through the Word.
Lest therefore man should be in doubt whether the Word is
such, its internal sense has been revealed to me by the Lord,
which in its essence is spiritual, and is within the external sense
which is natural as the soul is in the body. That sense is the
spirit which gives life to the letter; it can therefore bear witness
to the Divinity and sanctity of the Word, and can convince even
the natural man, if he is willing to be convinced.
The Divine, proceeding from the Lord to its lowest extreme,
descends by three degrees, and is named Celestial, Spiritual, and
Natural. The Divine which descends from the Lord to human
beings descends through these three degrees; and when it has
descended, it contains those three degrees in itself. Such is the
case with everything Divine; therefore when it is in its lowest
degree, it is in its fullness. Such is the Word: in its lowest sense
it is natural, in its interior sense it is spiritual, and in the inmost
it is celestial; and in every sense it is Divine. That the Word is
such, is not apparent in the sense of its letter, which is nat-
ural, for the reason that man in the world has heretofore known
nothing concerning the heavens, and so has not known what the
spiritual is, nor what the celestial; and consequently he has not
known the difference between them and the natural.
Nor can the difference of these degrees from one another
be known without a knowledge of correspondence: for the three


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EMANUEL SWEDENBORG
degrees are wholly distinct from each other, just as the end, the
cause, and the effect are; or as the prior, the posterior, and the
postreme: but they make a one by correspondence; for the nat-
ural corresponds to the spiritual, and also to the celestial. What
correspondence is, may be seen in the work on “Heaven and
Hell, where the Correspondence of all things in Heaven with all
things of Man' is treated of (n. 87-102), and the Correspondence
of Heaven with all things of the Earth' (n. 103-115). It will
also be seen from examples to be adduced below, from the Word.
Whereas the Word interiorly is spiritual and celestial, it is
therefore written by mere correspondences; and that which is
written by mere correspondences, in its ultimate sense is written
in such a style as is found in the Prophets and in its Gospels.
And although this sense appears common, still it stores up within
itself Divine Wisdom and all Angelic Wisdom.
HOW BY THE WORD, HEAVEN AND EARTH ARE BROUGHT
INTO ASSOCIATION
From the (Heavenly Doctrine of the New Jerusalem)
T*
HE Word, forasmuch as it is a revelation from the Divine, is
Divine in all and every particular part; for what is from
the Divine cannot be otherwise. What is from the Divine
descends through the heavens even to man; wherefore in the
heavens it is accommodated to the wisdom of the angels who are
there, and on earth it is accommodated to the apprehension of the
men who are there. Wherefore in the Word there is an internal
sense which is spiritual for the angels, and an external sense
which is natural for men; hence it is that the conjunction of
heaven with man is effected by means of the Word. .
This may be illustrated by the following experience.
There
were African spirits with me, from Abyssinia. Their ears were
once opened to hear the singing in some temple in the world,
from a Psalm of David; by which they were affected with such
enjoyment that they too sang with those whom they heard. But
soon the ears were closed, so that they no longer heard anything
from them. But they were then affected with enjoyment still
greater, because it was spiritual; and they were at the same
time filled with intelligence, because that Psalm treated of the


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EMANUEL SWEDENBORG
14251
Lord and of redemption. The cause of the increasing enjoyment
was, that communication was given them with the society in
heaven which was in conjunction with those who were singing
that Psalm in the world. From this experience and much beside,
it was made manifest that by the Word, communication is given
with the universal heaven. For this reason, by the Divine Provi-
dence of the Lord, there is a universal commerce of the king-
doms of Europe (and chiefly of those where the Word is read)
with the nations out of the church.
Comparison may be made with the heat and light from the
sun of the world, which give vegetation to trees and shrubs, even
to those which are out of its direct rays and in the shade, pro-
vided the sun has risen and shown itself in the world. So with
the light and heat of heaven, from the Lord as the Sun there;
which light is Divine truth, from which is all the intelligence
and wisdom of angels and of men. It is therefore said concern-
ing the Word, “that it was with God and was God; that it en-
lighteneth every man that cometh into the world” (John i. 1, 9);
«and that the light also shineth in darkness” (verse 5).
From this it may be evident that the Word which is in the
church of the Reformed, enlightens all nations and peoples by
spiritual communication; also that it is provided by the Lord
that there should always be on the earth a church where the
Word is read, and by it the Lord is known. Wherefore, when
the Word was almost rejected by the Papists, from the Lord's
Divine Providence the Reformation took place, whereby the Word
was again received; and also that the Word is held holy by a
noble nation among the Papists.
(
THE CHURCH UNIVERSAL
From the Divine Providence)
H*
ENCE it is of the Divine Providence that every man
can be
saved; and they are saved who acknowledge God and live
well. That every man can be saved is manifest from what
has been demonstrated above. Some are of the opinion that
the Lord's church is only in the Christian world, because the
Lord is known there only, and the Word is only there. But still
there are many who believe that the church of God is general,


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EMANUEL SWEDENBORG
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or extended and scattered throughout the whole world, therefore
among those also who are ignorant of the Lord and have not
the Word; saying that this is not their fault, and that they have
not the means of overcoming their ignorance, and that it is con-
trary to God's love and mercy that some should be born for hell,
when yet they are men equally with others. Now as Christians
(if not all of them, still many) have the belief that the church is
general, which is also called a communion, it follows that there
are most general principles of the church which enter into all
religions, and make that communion. That these most general
principles are the acknowledgment of God and the good of life,
will be seen in the following order: 1. The acknowledgment of
God makes conjunction of God with man and of man with God;
and the denial of God makes disjunction. 2. Every one acknowl-
edges God and is conjoined with him according to the good of
his life. 3. Good of life, or to live well, is to shun evils because
they are against religion, thus against God. 4. These are the
general principles of all religions, by which every one can be
saved.
THE ETHICS OF SWEDENBORG
(1) THE SPIRITUAL LIFE: HOW IT IS ACQUIRED
From Apocalypse Explained
>
S"
PIRITUAL life is acquired solely by a life according to the com-
mandments in the Word. These commandments are given
in a summary in the Decalogue; namely, Thou shalt not
commit adultery, Thou shalt not steal, Thou shalt not kill, Thou
shalt not bear false witness, Thou shalt not covet the goods of
others. These commandments are the commandments that are to
be done; for when a man does these his works are good and his
life is spiritual, and for the reason that so far as a man shuns
evils and hates them, so far he wills and loves goods.
For there are two opposite spheres that surround man, one
from hell, the other from heaven: from hell a sphere of evil and
of falsity therefrom, from heaven a sphere of good and of truth
therefrom; and these spheres do [not immediately] affect the
body, but they affect the minds of men; for they are spiritual
spheres, and thus are affections that belong to the love. In the


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EMANUEL SWEDENBORG
14253
midst of these man is set; therefore so far as he approaches the
one, so far he withdraws from the other. This is why so far as
a man shuns evil and hates it, so far he wills and loves good and
the truths therefrom; for no one can at the same time serve two
masters, for he will either hate the one and love the other, or he
will cleave to the one and despise the other (Matt. vi. 24).
But let it be noted that man must do these commandments
from religion, because they are commanded by the Lord; and if
he does this from any other consideration whatever,- for in-
stance, from regard merely to the civil law or the moral law,-
he remains natural, and does not become spiritual. For when a
man acts from religion, he acknowledges in heart that there is
a God, a heaven and a hell, and a life after death. But when
he acts from regard merely to the civil and moral law, he may
act in the same way, and yet in heart may deny that there is
a God, a heaven and a hell, and a life after death. And if he
shuns evil and does good, it is merely in the external form, and
not in the internal; thus while he is outwardly in respect to the
life of the body like a Christian, inwardly in respect to the life
of his spirit he is like a devil. All this makes clear that a man
can become spiritual, or receive spiritual life, in no other way
than by a life according to religion from the Lord.
Many, I know, think in their heart that no one can of himself
shun the evils enumerated in the Decalogue, because man is born
in sins and has therefore no power of himself to shun them.
But let such know that any one who thinks in his heart that
there is a God, that the Lord is the God of heaven and earth,
that the Word is from him and is therefore holy, that there is a
heaven and a hell, and that there is a life after death, has the
ability to shun these evils.
But he who despises these truths and
casts them out of his mind, and still more he who denies them,
is not able. For how can one who never thinks about God think
that anything is a sin against God? And how can one who never
thinks about heaven, hell, and the life after death, shun evils as
sins ? Such a man does not know what sin is.
Man is placed in the middle between heaven and hell. Out
of heaven goods unceasingly flow in, and out of hell evils unceas-
ingly flow in; and as man is between, he has freedom to think
what is good or to think what is evil. This freedom the Lord
never takes away from any one, for it belongs to his life, and is


## p. 14254 (#448) ##########################################

14254
EMANUEL SWEDENBORG
the means of his reformation. So far therefore as man from this
freedom has the thought and desire to shun evils because they
are sins, and prays to the Lord for help, so far does the Lord
take them away, and give man the ability to refrain from them
as if of himself, and then to shun them.
(2) THE SOCIAL GOOD
From Doctrine of Charity)
The general good arises out of the goods of use which indi-
viduals perform; and the goods of use that individuals perform
subsist from the general good.
The goods of use which individuals perform, out of which the
general good arises, are ministries, offices, callings, and various
employments.
All the vocations and employments in a kingdom, common-
wealth, or community, regarded as to the goods of use, constitute
a form which corresponds to the heavenly form.
They also constitute a form which corresponds to the human
form.
In this form each individual is a good of use, according to
the extent of his calling and employment.
It is well known that every man is born to be of use, and
that he may perform uses to others; and he who does not is
called a useless member, and is cast off. He who performs uses
for himself alone is also useless, though not called so. In a well-
constituted commonwealth, therefore, provision is made that no
one shall be useless. If useless, he is compelled to some work;
and a beggar is compelled, if he is in health.
The general good consists in these things:- That in the
society or kingdom there shall be: I. What is Divine among
them. II. That there shall be justice among them. III. That
there shall be morality among them. IV. That there shall be
industry, knowledge, and uprightness among them. V. That
there shall be the necessaries of life. VI. That there shall be
the things necessary to their occupations. VII. That there shall
be the things necessary for protection. VIII. That there shall
be a sufficiency of wealth; because from this come the three
former necessaries.


## p. 14255 (#449) ##########################################

EMANUEL SWEDENBORG
14255
From these arises the general good; and yet it does not come
of these themselves, but from the individuals there, and through
the goods of use which individuals perform. As for instance, even
what is Divine is there through ministers; and justice through
magistrates and judges: so morality exists by means of the Di-
vine and of justice; and necessaries by means of industrial occu-
pations and commerce: and so on.
All the vocations and employments, regarded as to the goods.
of use, constitute a form which corresponds to the heavenly form.
The heavenly form is such that every individual there is in some
ministry, some office, some calling or employment, and in work.
Such are all the heavenly societies, that no one may be useless.
No one who desires to live in ease, or only to talk and walk and
sleep, is tolerated there. All things there are so ordered that
each is assigned a place nearer or more remote from the centre
according to his use. In proportion as they are nearer the cen-
tre, the palaces are more magnificent; as they are more remote
from the centre, they are less magnificent. They are different in
the east, in the west, in the south, and in the north.
MARRIAGE LOVE
From Heaven and Hell)
RUE marriage love is derived from the Lord's love for the
T ,
love of the angels of the third heaven; therefore marriage
love, which descends therefrom as the love of that heaven, is
innocence, which is in the very being (esse) of every good in the
heavens.
And for this reason embryos in the womb are in a
state of peace, and when they have been born as infants are in
a state of innocence; so too is the mother in relation to them.
For as the love of marriage corresponds to the love of the high-
est heaven, which is love to the Lord from the Lord, so the love
of adultery corresponds to the love of the lowest hell.
The love of marriage is so holy and heavenly because it has
its beginning in the inmosts of man from the Lord himself, and
it descends according to order to the outmosts of the body, and
thus fills the whole man with heavenly love and brings him into


## p. 14256 (#450) ##########################################

14256
EMANUEL SWEDENBORG
>
---
a form of the Divine love, which is the form of heaven, and is
an image of the Lord. But the love of adultery has its begin-
ning in the outmosts of man from an impure lascivious fire there,
and thus, contrary to order, penetrates towards the interiors,
always into the things that are man's own, which are nothing
but evil, and brings these into a form of hell, which is an image
of the devil. Therefore a man who loves adultery and turns
away from marriage is in form a devil.
How holy in themselves, that is, from creation, marriages
are, can be seen from the fact that they are nurseries of the
human race; and as the angelic heaven is from the human race,
they are also the nurseries of heaven; consequently by marriages
not only the earths but also the heavens are filled with inhabit-
ants; and as the end of the entire creation is the human race,
and thus heaven, where the Divine itself may dwell as in its
own and as it were in itself, and as the procreation of mankind
according to Divine order is accomplished through marriages, it
is clear how holy marriages are in themselves, - that is, from cre-
ation,- and thus how holy they should be esteemed. It is true
that the earth might be filled with inhabitants by fornications
and adulteries as well as marriages, but not heaven; and for the
reason that hell is from adulteries but heaven from marriages.
Hell is from adulteries, because adultery is from the marriage
of evil and falsity, from which hell in the whole complex is
called adultery; while heaven is from marriages, because marriage
is from the marriage of good and truth, from which heaven in
its whole complex is called a marriage. That is called adultery
where its love, which is called a love of adultery, reigns, -
whether it be within wedlock or apart from it; and that is
called marriage where its love, which is called marriage love,
reigns.
When procreations of the human race are effected by mar-
riages, in which the holy love of good and truth from the Lord
reigns, then it is on earth as it is in the heavens, and the
,
Lord's kingdom in the heavens. For the heavens consist of
societies arranged according to all the varieties of celestial and
spiritual affections, from which arrangement the form of heaven
springs; and this pre-eminently surpasses all other forms in the
universe. There would be a like form on the earth, if the pro-
creations there were effected by marriages in which a true
-


## p. 14257 (#451) ##########################################

EMANUEL SWEDENBORG
14257
(
marriage love reigned; for then, however many families might
descend in succession from one head of a family, there would
spring forth as many images of the societies of heaven in a like
variety.
Families would then be like fruit-bearing trees of various
kinds, forming as many different gardens, each containing its
own kind of fruit; and these gardens taken together would pre-
sent the form of a heavenly paradise. This is said in the way
of comparison, because “trees » signify men of the church, "gar-
dens » intelligence, “fruits” goods of life, and paradise” heaven.
«
I have been told from heaven that with the most ancient people,
from whom the first church on this globe was established, which
was called by ancient writers the golden age, there was such a
correspondence between families on the earth and societies in
the heavens, because love to the Lord, mutual love, innocence,
peace, wisdom, and chastity in marriages, then prevailed; and it
was also told me from heaven that they were then inwardly
horrified at adulteries, as the abominable things of hell. (From
'Apocalypse Explained. ')
I heard an angel describing truly conjugial love and its heav-
enly delights in this manner, that it is the Divine of the Lord
in the heavens, which is the Divine good and the Divine truth,
united in two, yet so that they are not two, but as one. He
said that two conjugial partners in heaven are that love, because
every one is his own good and his own truth, both as to mind
and as to body; for the body is an image of the mind, because
formed to its likeness. He thence inferred that the Divine is
imaged in two who are in truly conjugial love; and because the
Divine, that heaven also is imaged, since the universal heaven is
the Divine Good and the Divine Truth proceeding from the
Lord: and that hence it is that all things of heaven are inscribed
on that love, and so many blessings and delights as to exceed
all number.
XXIV–892


## p. 14258 (#452) ##########################################

14258
EMANUEL SWEDENBORG
THE SECOND COMING OF THE LORD
From "True Christian Religion
S
INCE the Lord cannot manifest himself in person, as has been
shown just above, and yet he has foretold that he would
come and establish a New Church, which is the New Jeru-
salem,-it follows that he is to do it by means of a man who
is able not only to receive the doctrines of this church with his
understanding, but also to publish them by the press. That the
Lord has manifested himself before me, his servant, and sent
me on this office, and that after this he opened the sight of my
spirit, and thus let me into the spiritual world, and gave me to
see the heavens and the hells, and also to speak with angels and
spirits, and this now continually for many years, I testify in
truth; and also that from the first day of that call I have not
received anything that pertains to the doctrines of that church
from any angel, but from the Lord alone while I read the Word.
To the end that the Lord might be constantly present, he has
disclosed to me that the spiritual sense of his Word, in which
divine truth is in its light, and in this he is constantly present;
for his presence in the Word is only by means of the spiritual
sense: through the light of this he passes into the shade in which
the sense of the letter is; comparatively as it happens with the
light of the sun in the daytime by the interposition of a cloud.
That the sense of the letter of the Word is as a cloud, and the
spiritual sense glory, and the Lord himself the sun from which
the light proceeds, and that thus the Lord is the Word, has been
demonstrated above.


## p. 14259 (#453) ##########################################

14259
JONATHAN SWIFT
(1667-1745)
BY ANNA MCCLURE SHOLL
OU. . .
HE last years of Jonathan Swift furnish a partial clue, at least,
to the mystery of his life. Against the black background of
his gigantic intellect, overthrown “as an empire might be
overthrown,” the mournful figures of Stella and Vanessa stand out,
less as wronged women than as unfortunate women, whose love could
not cope with the maladies of a mind where genius groaned in hate-
ful marriage with insanity. From this same region of the abnormal
emerge, as a kind of embodiment of Swift's dark infirmity, the Yahoos
of his great classic: his habitual bitterness and gloom must be traced,
not, as is usual, to the beginning of his life, but to the end. He
lived always in the shadow of the death of the mind; from his birth
he was an imprisoned giant, whose struggles seemed only to fasten
the coils ever closer and closer about him.
He has been characterized as having been destitute of imagination,
of spirituality, of the capacity to love; of being a negative spirit, -
the Mephistopheles of English literature, whose sardonic laughter
has chilled the hearts of generations of his readers. Yet Swift in
his love and in his religion, at least, seems to have been an idealist
of the most pronounced type. He appears to have been constantly
striving to transmute passion into intellectuality; love, in particu-
lar, seems to have acted like subtle poison in his veins whenever it
passed beyond the stage of tenderness. The coarseness in his writ-
ings seems rather flung out in a rage against animality than indulged
in for fondness of it. Swift cannot be judged, indeed, by his loves
or by his religious life. The sanity of his mighty intellect is most
apparent in his political career, and in his political writings. When-
ever his emotions are involved he is on dangerous ground, liable to
vanish from the sight and comprehension of his fellows amid the
mysterious labyrinths of a diseased mind.
He was born on March 30th, 1667, at Hoey's Court, Dublin; he
was however of English parentage, and of an old and honorable
family. There is a tradition that his grandfather was Dr. Thomas
Swift, a clergyman whose devotion to Charles I. received the severest
tests, and whose chief fortune was a family of thirteen or fourteen
children. The eldest son, Godwin, was rewarded after the Restoration


## p. 14260 (#454) ##########################################

14260
JONATHAN SWIFT
with the attorney-generalship of the palatinate of Tipperary in Ire-
land; thither went also a younger brother, Jonathan, the father of
the future Dean, with his wife, Abigail Ericke of Leicester. His
death occurred within a short time after this emigration, and seven
months afterwards his son was born. The early education of the
boy seems to have been conducted by his nurse, who had carried
him to England secretly, when he was a mere infant, because she
could not bear to be separated from him. Swift's mother consented
to his remaining with her. He did not return to Ireland until his
sixth year, when he was sent by his uncle Godwin to Kilkenny
grammar school, where Congreve and Berkeley were also educated.
No evidence remains that Swift distinguished himself either in this
school or in Dublin University, which he entered in 1682. In the
latter institution it seems that he obtained his degree only by
« a special grace. ” The logical, clear mind of the future author of the
(Tale of a Tub' could only be suffocated in the airless realms of
scholasticism: he passed from the university with contempt for much
of its teachings. His life at this time was embittered by poverty:
he was growing into self-consciousness, realizing if dimly the excep-
tional nature of his powers; but with realization did not come oppor-
tunity. His uncle Godwin would do little for him; he had himself
come into the world disheartened: the remoteness, the isolation of
genius, was in his case intensified by a constitutional morbidness,
which changed pin pricks to dagger thrusts. He went forth conquer-
ing and to conquer in the only way he knew: the way of the domi-
nant intellect unswayed by emotion. By his mother's advice he
sought the patronage of his distant kinsman, Sir William Temple,
the elegant dilettante of Moor Park. Between this courtier, whose
intellect was as pruned and orderly as his own Dutch gardens, and
the rough young Titan, forced by fate into the meek attitudes of the
beneficiary, there could be little sympathy. Swift chafed under a life
better suited to a dancing-master than to the future author of Gulli-
ver. The alleviations of his existence were his master's library, to
which he had free access, and a little bright-eyed girl, — the house-
keeper's daughter, — who loved him and was glad to be taught by
him. This was Esther Johnson, or as she is better known, “Stella. ”
The little life was thus early absorbed into the great life, whose
limits, then and afterwards, were to be always beyond its comprehen-
sion, but never beyond its love. The child and the man went hand
in hand from that hour into their eternity of sorrowful fame.
At Sir William Temple's, Swift met many of the great statesmen
of the day; being thus drawn into the congenial atmosphere of poli-
tics. It is recorded that he met King William there, who graciously
showed him the Dutch method of preparing asparagus for the table.
Tradition assigns Swift to a servant's place in Temple's household,


## p. 14261 (#455) ##########################################

JONATHAN SWIFT
14261
but this is hardly probable. The retired statesman must have recog-
nized the talents of his kinsman, for he sent him on one occasion
to King William to persuade him to consent to the bill for triennial
Parliaments. Swift hoped much from the King's favor, but obtained
little more than promises. His talents as a prose-writer seem to have
been as yet unknown to him. His literary compositions were limited
to Pindaric odes in praise of Sir William: they fully justify his cousin
Dryden's curt criticism, “Cousin Swift, you will never be a poet. ”
In 1692 Swift took his degree of M. A. from the University of
Oxford, where he had been most kindly received: he always retained
affection and gratitude for this foster-mother; and it was perhaps
under her tutelage that he entered into the full consciousness of his
powers. In 1695, Moor Park having become impossible as a residence,
he parted from his patron in anger; going immediately to Ireland,
where he sought ordination to the diaconate, but was refused it un-
less he could present a letter of recommendation from Sir William
Temple. Swift hesitated five months; finally submitted to the humili-
ation: was ordained deacon and priest, and obtained the small living
of Kilroot, where he remained but a short time; returning to Moor
Park at the earnest solicitation of Sir William, who had learned to
appreciate, in part at least, Swift's powers. Their relations from that
time until Sir William's death in 1699 were cordial, Swift remaining
in his household until the end. He found the little Esther grown
into a comely girl of sixteen. From the time of Sir William's decease
he took her under his protection; by his advice she took up her resi-
dence in Ireland in 1708, with her chaperon Mrs. Dingley, and was
thenceforth known in the eyes of the world as Swift's dearest friend,
and perhaps his wife. ' The mystery of his relationship to her has
never been solved. One thing is certain: that her love was the sol-
ace of his life, and that his feeling towards her was of that exquisite
tenderness in which alone he seemed to find peace.
After his patron's death, Swift obtained the office of chaplain to
the Earl of Berkeley; but was disappointed in not receiving the sec-
retaryship also. He failed to obtain the rich deanery of Derry, for
which he had applied; and was finally presented with the living of
Laracor, and two or three others, which netted him about £230. At
Laracor he took up his abode for a short time. Later he became
chaplain to the Duke of Ormond, and afterwards to the Earl of Pem-
broke. His frequent visits to London with these statesmen drew him
gradually into the domain of political life, and familiarized him with
the political parties and ideals of the time. His own brilliant politi-
cal career was opened in 1701, by the publication of the Discourse
on the Contests and Dissensions in Athens and Rome. ' The occasion
of this pamphlet was the conflict in the Houses of Parliament over
the proposed impeachment by the Tory party of Somers and three


## p. 14262 (#456) ##########################################

14262
JONATHAN SWIFT
other Whigs, who had participated in the Partition Treaty. Swift up-
held those who resisted the impeachment; thus gaining a strong foot-
hold with the Whigs, and winning the confidence of the leaders of
the party. He might be called the father of the political pamphlet.
In his hands it became a tremendous power, moving the people as
a rushing mighty wind. It is in the political pamphlet that Swift's
powers are seen at their zenith: his incomparable command of satire,
his faultless logic, his universal common-sense, his invective, vivid
and deadly as lightning, here receive consummate expression; added
to these gifts he was a master of homely English prose. His Eng-
lish is the most popular English that was ever written: its perfec-
tion is in its simplicity and clearness. The gigantic intellect revealed
itself to babes: Swift's prose was at once a lamp to the unlettered
and a star to the scholar.
Until 1710 Swift remained in close conjunction with the Whigs,
but his change in politics was as inevitable as it was organic. ( Who-
ever has a true value for Church and State,” he writes, “should avoid
the extremes of Whig for the sake of the former, and the extremes
of Tory on account of the latter. ” And again: «No true lover of
liberty could unite with extreme Tories, no true lover of Church with
extreme Whigs. ” Swift's political position is here summed up. He
was, moreover, too much of a genius to be rabid in the cause of
a party. His enthusiasm and his idealism found expression in the
upholding of the ecclesiastical tradition. Swift has been accused of
shallowness and infidelity in his relations to the Church; but his reli-
gious pamphlets, at least, witness to an intense devotion to her cause.
It is true without doubt that he concealed his religious feeling, as
he concealed his affections, under the mask of indifference, even of
raillery; but he must be judged in both sentiments by the law of con-
traries. He is a remarkable example of a “hypocrite reversed. ”
It was during his connection with the Whig party that Swift
wrote those pamphlets which indicated that he must throw in his lot
eventually with the Tories. The “Tale of a Tub' appeared in 1704:
in this marvelous satire the genius of Swift reaches its highest
mark The three divisions of Christendom — the Roman Catholic,
Anglican, and Puritan are represented by three brothers, Peter,
Martin, and Jack, to each of whom their father has bequeathed a coat
warranted with good usage to wear forever. The vicissitudes of these
coats represent the changes through which their owners, the churches,
have passed in the course of centuries. Underneath the veil of sat-
ire, Swift's preference for the Anglican Church can be clearly traced.
To this same era of his life belong his 'Sentiments of a Church of
England Man,' his Letter to a Member of Parliament concerning
the Sacramental Test,' and his famous Argument against the Abo-
lition of Christianity. ' In this pamphlet he gravely points out the


## p. 14263 (#457) ##########################################

JONATHAN SWIFT
14263
«inconveniences” which might follow such abolition. « Great wits
love to be free with the highest objects; and if they cannot be al-
lowed a God to revile and denounce, they will speak evil of dignities,
abuse the government, and reflect upon the ministry”!
About the year 1709 Swift showed himself to be more in sympa-
thy with the Tory than with the Whig party, and from that time on
he employed all the resources of his great intellect to further their
aims: the full establishment of the Church of England's authority,
and the termination of the Continental war. He founded an organ
of his party, the Examiner; and through this paper he directed the
course of public opinion with unparalleled acumen and political tact.
During these years he had close friendship with Pope and Congreve,
Addison and Steele, with Arbuthnot and Halifax and Bolingbroke;
but notwithstanding his popularity and his acknowledged eminence,
his chances for preferment were never great. The stupid Queen
Anne could have little appreciation of his genius; she was moreover
in the hands of injudicious female advisers. It was with difficulty
that the deanery of St. Patrick's, Dublin, was obtained for him in
1713. He did not remain there long after his installation, but hurried
back to England at the urgent request of his political friends, to
reconcile the two leaders, Oxford and Bolingbroke. Oxford's fall and
Bolingbroke's elevation to the ministry occurred soon afterwards; it
is remembered to the eternal honor of Swift that he did not desert
Oxford in his ill-fortune, although tempted with golden baits to do
The death of the Queen, and the consequent collapse of the Tory
party, occurring soon after, Swift retired to his deanery in Dublin.
For the detailed account of Swift's London career, the world is
indebted to his journal to Stella, — those circumstantial, playful letters
which he wrote to her, sometimes in the little language » of her
childhood, sometimes in the strong, tense prose of the great states-
man. In any case it was the language of his heart, a tongue whose
full meaning was known alone to him and Stella. It is always tender,
never passionate: Stella assumed, at least, to be content with tender-
ness; and because she did so, she remained the one serene influence
of his stormy life.
Had “Vanessa” possessed the wisdom of her rival, her tragedy
might never have been written; as it was, she demanded of the great
Dean, like Semele of Jupiter, that which could only destroy her.
His love, could she have had it, would have been only less destruct-
ive than his hate: in the calm of friendship lay the only safety of
the women on whom Swift bestowed his approbation.
“Vanessa,” or Esther Vanhomrigh, was the daughter of a wealthy
widow residing in London, where Swift first made her acquaintance.
He recognized the high quality of her intelligence, and for a time
directed her studies. She at last confessed her love to him: he
So.


## p. 14264 (#458) ##########################################

14264
JONATHAN SWIFT
answered in the poem of Cadenus and Vanessa,' designed to show
her that his feeling for her was only that of friendship. He allowed
her however to follow him to Ireland, and he even called upon her
frequently in her home there. She at last wrote to Stella, demand-
ing to know the true relationship existing between her and the Dean.
Tradition says that Stella showed the letter to him; and that he, in a
paroxysm of rage, rode post-haste to Vanessa's house, cast the letter
at her feet, and departed without a word. However that may be,
she died not long after,- presumably of a broken heart.
After Swift's return to Ireland, he wrote many pamphlets in the
interests of the Irish people, thus making himself enormously popular
with them. The condition of Ireland at that time was most deplor-
able: the industries had been destroyed by the act forbidding the
importation of Irish cattle to England; the currency was disordered;
famine threatened the land. The Drapier letters were written to
discredit the English government by the accusation, proved false, of
imposing a debased copper coinage on Ireland. In a well-known
pamphlet he proposes that the children of the peasantry in Ireland
should be fattened for the table, thus keeping down the population
and supplying an article of nutritious food. It is this pamphlet
which is so completely misunderstood by Thackeray in his English
Humourists, and which has led many to judge Swift as an inhuman
monster. The humor of it is indeed terrible, but the cause of its
being written was even more terrible. It was under such pleasant-
ries that Swift hid his heart.
In 1726 (Gulliver's Travels' – one of the greatest books of the
century — appeared. Only Swift could have written a nursery classic
which is at the same time the most painful satire on human nature
ever given to the world. In the monstrous conception of the Yahoos,
there is an indication of something darker and more sinister than
mere misanthropy.
In 1728 Stella died. The last barrier between him and that un-
known horror that lurked in some shadowy region of his mighty
intellect, was thus removed. After her death he declined visibly.
The last years of his life were spent in madness and idiocy. He
died in 1745, and was buried in St. Patrick's Cathedral.
No figure in the whole range of English men of letters is more
striking than Swift's; no figure is less intelligible. Judgment of him
must always contain an element of presumption. It is as little in
place as judgment of a giant forest oak, twisted and wrenched by
the lightning of Jove.