“The ancient Poets animated all sensible objects with Gods or Geniuses, calling them by the names and adorning them with the properties of woods, rivers, mountains, lakes, cities, nations, and whatever their enlarged and numerous senses could perceive.
“And, particularly, they studied the genius of each city and country, placing it under its mental deity.
“Till a system was formed, which some took advantage of and enslaved the vulgar by attempting to realize or abstract the mental deities from their objects: thus began Priesthood,
“Choosing forms of worship from poetic tales;
“And at length they pronounced that the Gods had ordered such things.
“Thus men forgot that All deities reside in the human breast.”
From this we pass to higher tones of exposition. The next passage is one of the clearest and keenest in the book, full of faith and sacred humour, none the less sincere for its dramatic form. The subtle simplicity of expression is excellently subservient to the intricate force of thought.
“A Memorable Fancy.
“The Prophets Isaiah and Ezekiel dined with me, and I asked them how they dared so roundly to assert that God spoke to them; and whether they did not think at the time that they would be misunderstood, and so be the cause of imposition.
“Isaiah answered, ‘I saw no God, nor heard any, in a finite or organical perception; but my senses discovered the infinite in everything, and as I was then persuaded, I remain confirmed, that the voice of honest indignation is the voice of God. I cared not for consequences, but wrote.’
“Then I asked, ‘Does a firm persuasion that a thing is so, make it so?’
“He replied, ‘All poets believe that it does, and in ages of imagination this firm persuasion removed mountains. But many are not capable of a firm persuasion of anything.’
“Then Ezekiel said, ‘The philosophy of the East taught the first principles of human perception. Some nations held one principle for the origin and some another. We of Israel taught that the Poetic Genius (as you now call it) was the first principle, and all the others merely derivative, which was the cause of our despising the Priests and Philosophers of other countries, and prophesying that all Gods would at last be proved to originate in ours, and to be the tributaries of the Poetic Genius. It was this that our great poet King David desired so fervently and invokes so pathetically, saying by this he conquers enemies and governs kingdoms; and we so loved our God, that we cursed in his name all the deities of surrounding nations, and asserted that they had rebelled; from these opinions the vulgar came to think that all nations would at last be subject to the Jews.
“‘This,’ said he, ‘like all firm persuasions, is come to pass, for all nations believe the Jews’ code and worship the Jews’ God, and what greater subjection can be?’
“I heard this with some wonder, and must confess my own conviction. After dinner, I asked Isaiah to favour the world with his lost works. He said none of equal value was lost.
“Ezekiel said the same of his.
“I also asked Isaiah what made him go naked and barefoot three years? He answered, the same that made our friend Diogenes the Grecian.
“I then asked Ezekiel, why he eat dung, and lay so long on his right and left side? he answered, the desire of raising other men into a perception of the infinite. This the North American tribes practise; and is he honest who resists his genius or conscience, only for the sake of present ease or gratification?”
The doctrine of perception through not with the senses, beyond not in the organs, as also of the absolute existence of things thus apprehended, is again directly enforced in our next excerpt; in praise of which we will say nothing, but leave the words to burn their way in as they may.
“The ancient tradition that the world will be consumed in fire at the end of six thousand years is true, as I have heard from Hell.
“For the cherub with his flaming sword is hereby commanded to leave his guard at the tree of life; and when he does, the whole creation will be consumed, and appear infinite and holy, whereas it now appears finite and corrupt.
“This will come to pass by an improvement of sensual enjoyment.
“But first the notion that man has a body distinct from his soul is to be expunged; this I shall do, by printing in the infernal method, by corrosives, which in Hell are salutary and medicinal, melting apparent surfaces away and displaying the infinite which was hid.
“If the doors of perception were cleansed, everything would appear to man as it is, infinite.
“For man has closed himself up, till he sees all things through narrow chinks of his cavern.”
After which corrosive touch of revelation there follows a vision of knowledge; first, the human nature is cleansed and widened into shape, then decorated, then enlarged and built about with stately buildings for guest-chambers and treasure-houses; then the purged metal of knowledge, melted into form with divine violence, is made fluid and vital, that it may percolate and permeate the whole man through every pore of his spirit; then the metal is cast forth and put to use. All forms and forces of the world, viper and lion, half-human things and nameless natures, serve to help in this work; all manner of aspiration and inspiration, wrath and faith, love and labour, do good service here.
“The Giants who formed this world into its sensual existence, and now seem to live in it in chains, are in truth the causes of its life and the sources of all activity; but the chains are, the cunning of weak and tame minds, which have power to resist energy; according to the proverb, the weak in courage is strong in cunning.
“Thus one portion of being is the Prolific, the other, the Devouring; to the devourer it seems as if the producer was in his chains; but it is not so; he only takes portions of existence and fancies that the whole.
“But the Prolific would cease to be Prolific, unless the Devourer as a sea received the excess of his delights.
“Some will say, Is not God alone the Prolific?
“I answer, God only Acts and Is in existing beings or Men.
“These two classes of men are always upon earth, and they should be enemies; whoever tries to reconcile them, seeks to destroy existence.
“Religion is an endeavour to reconcile the two.
“Note. — Jesus Christ did not wish to unite but to separate them, as in the Parable of sheep and goats! and he says I came not to send Peace but a Sword.
“Messiah or Satan or Tempter was formerly thought to be one of the Antediluvians who are our Energies.”
These are hard sayings; who can hear them? At first sight also, as we were forewarned, this passage seems at direct variance with that other in the overture, where our prophet appears at first sight, and only appears, to speak of the fallen “Messiah” as the same with the Christ of his belief. Verbally coherent we cannot hope to make the two passages; but it must be remarked and remembered that the very root or kernel of this creed is not the assumed humanity of God, but the achieved divinity of Man; not incarnation from without, but development from within; not a miraculous passage into flesh, but a natural growth into godhead. Christ, as the type or sample of manhood, thus becomes after death the true Jehovah; not, as he seems to the vulgar, the extraneous and empirical God of creeds and churches, human in no necessary or absolute sense, the false and fallen phantom of his enemy, Zeus in the mask of Prometheus. We are careful to note and as far as may be to correct any apparent slips or shortcomings in expression, only because if left without a touch of commentary they may seem to make worse confusion than they do actually make. Subtle, trenchant and profound as is this philosophy, there is no radical flaw in the book, no positive incongruity, no inherent contradiction. A single consistent principle keeps alive the large relaxed limbs, makes significant the dim great features of this strange faith. It is but at the opening that the words are even partially inadequate and obscure. Revision alone could have righted and straightened them; and revision the author would not give. Impatient of their insufficiency, and incapable of
any labour that implies rest, he shook them together and flung them out in an irritated hurried manner, regardless who might gather them up or let them lie.
In the next and longest division of the book, direct allegory and imaginative vision are indivisibly mixed into each other. The stable and mill, the twisted root and inverted fungus, are transparent symbols enough: the splendid and stormy apocalypse of the abyss is a chapter of pure vision or poetic invention. Why “Swedenborg’s volumes” are the weights used to sink the travellers from the “glorious clime” to the passive and iron void between the fixed stars and the coldest of the remote planets, will be conceivable in due time.
“A Memorable Fancy.
“An Angel came to me and said, ‘O pitiable foolish young man! O horrible! O dreadful state! Consider the hot burning dungeon thou art preparing for thyself to all eternity, to which thou art going in such career.’
“I said, ‘Perhaps you will be willing to show me my eternal lot and we will contemplate upon it and see whether your lot or mine is most desirable.’
“So he took me through a stable and through a church and down into the church vault at the end of which was a mill; through the mill we went, and came to a cave; down the winding cavern we groped our tedious way, till a void, boundless as a nether sky, appeared beneath us, and we held by the roots of trees and hung over this immensity; but I said, ‘If you please, we will commit ourselves to this void, and see whether Providence is here also; if you will not, I will.’
“But he answered, ‘Do not presume, O young man, but as we here remain, behold thy lot, which will soon appear when the darkness passes away.’
“So I remained with him, sitting in the twisted root of an oak; he was suspended in a fungus, which hung with the head downward into the deep.
“By degrees we beheld the infinite Abyss, fiery as the smoke of a burning city; beneath us at an immense distance was the sun, black but shining; round it were fiery tracks on which revolved vast spiders, crawling after their prey; which flew or rather swam in the infinite deep, in the most terrific shapes of animals sprung from corruption; and the air was full of them, and seemed composed of them; these are Devils, and are called Powers of the air. I now asked my companion which was my eternal lot? he said, between the black and white spiders.
“But now, from between the black and white spiders a cloud and fire burst and rolled through the deep blackening all beneath, so that the nether deep grew black as a sea and rolled with a terrible noise: beneath us was nothing now to be seen but a black tempest, till looking east between the clouds and the waves, we saw a cataract of blood mixed with fire, and not many stones’ throw from us appeared and sunk again the scaly fold of a monstrous serpent; at last, to the east, distant about three degrees, appeared a fiery crest above the waves; slowly it reared, like a ridge of golden rocks, till we discovered two globes of crimson fire, from which the sea fled away in clouds of smoke: and now we saw it was the head of Leviathan; his forehead was divided into streaks of green and purple, like those on a tiger’s forehead: soon we saw his mouth and red gills hang just above the raging foam, tinging the black deep with beams of blood, advancing toward us with all the fury of a spiritual existence.
“My friend the Angel climbed up from his station into the mill; I remained alone, and then this appearance was no more; but I found myself sitting on a pleasant bank beside a river by moonlight, hearing a harper who sung to the harp, and his theme was, The man who never alters his opinion is like standing water, and breeds reptiles of the mind.
“But I arose, and sought for the mill, and there I found my Angel, who, surprised, asked me how I escaped?
“I answered, ‘All that we saw was owing to your metaphysics: for when you ran away, I found myself on a bank by moonlight hearing a harper. But now we have seen my eternal lot, shall I show you yours?’ He laughed at my proposal: but I by force suddenly caught him in my arms, and flew westerly through the night, till we were elevated above the earth’s shadow: then I flung myself with him directly into the body of the sun; here I clothed myself in white, and taking in my hand Swedenborg’s volumes, sunk from the glorious clime, and passed all the planets till we came to Saturn: here I staid to rest, and then leaped into the void, between Saturn and the fixed stars.
“‘Here,’ said I, ‘is your lot, in this space, if space it may be called.’ Soon we saw the stable and the church, and I took him to the altar and opened the Bible, and lo! it was a deep pit, into which I descended, driving the Angel before me; soon we saw seven houses of brick; one we entered; in it were a number of monkeys, baboons, and all of that species chained by the middle, grinning and snatching at one another, but withheld by the shortness of their chains; however, I saw that they sometimes grew numerous, and then the weak were caught by the strong and, with a grinning aspect, first coupled with and then devoured, by plucking off first one limb and then another, till the body was left a helpless trunk; this, after grinning and kissing it with seeming kindness, they devoured too; and here and there I saw one savourily picking the flesh off of his own tail. As the stench terribly annoyed us both, we went into the mill, and I in my hand brought the skeleton of a body, which in the mill was Aristotle’s ‘Analytics.’
“So the Angel said; ‘Thy phantasy has imposed upon me, and thou oughtest to be ashamed.’
“I answered; ‘We impose on one another, and it is but lost time to converse with you, whose works are only Analytics.’”
The “seven houses of brick” we may take to be a reminiscence of the seven churches of St. John; as indeed the traces of former evangelists and prophets are never long wanting when we track the steps of this one. Lest however we be found unawares on the side of these hapless angels and baboons, we will abstain with all due care from any not indispensable analysis. It is evident that between pure “phantasy” and mere “analytics” the great gulf must remain fixed, and either party appear to the other deceptive and deceived. That impulsive energy and energetic faith are the only means, whether used as tools of peace or as weapons of war, to pave or to fight our way toward the realities of things, was plainly the creed of Blake; as also that these realities, once well in sight, will reverse appearance and overthrow tradition: hell will appear as heaven, and heaven as hell. The abyss once entered with due trust and courage appears a place of green pastures and gracious springs: the paradise of resignation once beheld with undisturbed eyes appears a place of emptiness or bondage, delusion or cruelty. On the humorous beauty and vigour of these symbols we need not expatiate; in these qualities Rabelais and Dante together could hardly have excelled Blake at his best. What his meaning is should by this time be as clear as the meaning of a mystic need be; it is but partially expressible by words, as (to borrow Blake’s own symbol) the inseparable soul is yet but incompletely expressible through the body. Whether it be right or wrong, foolish or wise, we will neither inquire nor assert: the autocercophagous monkeys of the mill may be left to settle that for themselves with “Urizen.”
We come now to a chapter of comments, intercalated between two sufficiently memorable “fancies.”
“I have always found that Angels have the vanity to speak of themselves as the only wise; this they do with a confident insolence sprouting from systematic reasoning.
“Thus Swedenborg boasts that what he writes is new, though it is only the Contents or Index of already published books.
“A man carried a monkey about for a show, and because he was a little wiser than the monkey, grew vain, and conceived himself as much wiser than seven men. It is so with Swedenborg: he shows the folly of churches and exposes hypocrites, till he imagines that all are religious and himself the single one on earth that ever broke a net.
“Now hear a plain fact: Swedenborg has not written one new truth.
“Now hear another: He has written all the old falsehoods.
“And now hear the reason: He conversed with Angels who are all religious and conversed not with Devils who all hate religion; for he was incap
able, through his conceited notions.
“Thus Swedenborg’s writings are a recapitulation of all superficial opinions, and an analysis of the more sublime, but no further.
“Hear now another plain fact: Any man of mechanical talents may, from the writings of Paracelsus or Jacob Behmen, produce ten thousand volumes of equal value with Swedenborg’s; and from those of Dante or Shakespeare, an infinite number. But when he has done this, let him not say that he knows better than his master, for he only holds a candle in sunshine.”
This also we will leave for those to decide who please, and attend to the next and final vision. That the fire of inspiration should absorb and convert to its own nature all denser and meaner elements of mind, was the prophet’s sole idea of redemption: the dead cloud of belief consumed becomes the vital flame of faith.
“A Memorable Fancy.
“Once I saw a Devil in a flame of fire, who arose before an Angel that sat on a cloud, and the Devil uttered these words.
“The worship of God is: Honouring his gifts in other men, each according to his genius, and loving the greatest men best; those who envy or calumniate great men hate God, for there is no other God.
“The Angel hearing this became almost blue, but mastering himself, he grew yellow, and at last white, pink, and smiling; and then replied, Thou Idolator, is not God one? and is not he visible in Jesus Christ? and has not Jesus Christ given his sanction to the law of ten commandments? and are not all other men fools, sinners, and nothings?
“The Devil answered; Bray a fool in a mortar with wheat, yet shall not his folly be beaten out of him: if Jesus Christ is the greatest man, you ought to love him in the greatest degree; now hear how he has given his sanction to the law of the ten commandments: did he not mock at the sabbath, and so mock the sabbath’s God? murder those who were murdered, because of him? turn away the law from the woman taken in adultery? steal the labour of others to support him? bear false witness when he omitted making a defence before Pilate? covet when he prayed for his disciples, and when he bid them shake off the dust of their feet against such as refused to lodge them? I tell you, no virtue can exist without breaking these ten commandments. Jesus was all virtue, and acted from impulse, not from rules.
Delphi Complete Poetical Works of Algernon Charles Swinburne (Illustrated) (Delphi Poets Series) Page 323