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10th

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26th

MEETINGS IN JUNE.

Visiting Committee, connected with the New Church, Waterloo Road, at the house of Mrs. Steed, No. 6, John Street, Cornwall, Road: at half past five o'clock in the evening. Subject for consideration-"THE DIVINE PROVIDENCE."

Coffee Meeting at 15, Cross Street, Hatton Garden, at 6 o'clock in the evening.

Union Coffee Meeting at 15, Cross Street, Hatton Garden, at 6 o'clock in the evening.

Coffee Meeting at do.

VARIETIES.

HISTORICAL, PHILOSOPHICAL, SCIENTIFIC, AND LITERARY.

THE LUNGS.

Experiments which have been recently made to shew the connexion and mutual influence of respiration and circulation, prove that the blood which is impelled by the right ventricle of the heart, and carried to the lungs by the pulmonary artery, cannot cross the lungs for the pur. pose of returning by the pulmonary veins, except when the air-cells are exhausted by expiration. During inspiration, when the cells are distended, the passage of the blood is momentarily interrupted. This prolongs the contact of the air with the blood, and renders the absorption of oxygen by the latter more complete.

MONT BLANC.

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M. Roger, an officer of engineers, in the service of the Swiss confederation, has lately taken means to ascertain with great exactness the height of Mont Blanc above the Lake of Geneva, and the height of the Lake of Geneva above the sea. The result of his measurements is, that the summit of Mont Blanc is nearly 4,435 metres, or about 14,542 English feet, above the Lake of Geneva; and that the Lake of Geneva is 367 metres, or about 1,233 English feet, above the sea; and, consequently, that Mont Blanc is 4,811 metres, or about 15,775 English feet, above the level of the sea.

ZOOLOGICAL SOCIETY.

The anniversary meeting of this Society was held at 1 o'clock on Tuesday, April 29th, at the Rooms of the Horticultural Society in Regent Street; the Marquis of Landsdowne, Pre

sident, in the chair. A numerous attendance of members took place, in consequence of the interest excited by the extraordinary progress of the institution during the last year, and the expectation that an arrangement would be made at the meeting, by which the attractions of the Gardens and Museum might be more generally extended to the public than hitherto. Many of the most zealous supporters of the establishment were present, and took an active part in the proceedings of the day. Among them were the Duke of Somerset-the Earls of Darnley and Carnarvon-Viscount Gage-Lords Auckland and Stanley -the Bishop of Bath and WellsSir Everard Home-Mr. B. Wall, M. P.-Mr. Croker, M. P.—Mr. C. Barclay, M. P.-the Presidents of the Royal and Geological Societies

Gen. Thornton-Capts. Yorke, R. N. and Sabine, R. A.-Messrs. Marsden, Colebrooke, Tooke, Hoblyn, Warre, Barnard, Pepys, D. Barton, Rev. Messrs. Stanley and Hope, Drs. Waring, Pacifico, Harwood, Barton, the Treasurer and Secretary, &c. &c.

After the usual routine business was concluded, a report from the Council was read by the active and able Secretary, giving a detailed account of the finances of the Society during the preceding year, and of the works completed and in progress at the Gardens in the Regent's Park. Upwards of two hundred living animals, most of them of interest and rare occurrence, were stated to be now on view in the

Gardens, exclusive of a considerable number of wild fowl and gallinaceous birds, which were preserved in the lake and islands in the Park, the use of which had been lately granted to the Society by the Commissioners of Woods and Forests. The number of members on the books was stated to exceed 800; and the Secretary announced, that since the commencement of the meeting, several additional names of candidates had been proposed: among them, those of the Duke of Wellington and the Earl of Harrowby. The report concluded, by recommending to the meeting a series of regulations, by which the amusements and advantages of the establishment might be opened to the public at a fixed price of admission, during certain days of the week; and at the same time the privileges of the members be secured as far as may be consistent with the interests of the Society. The report, which seemed to give universal satisfaction, was unanimously confirmed. The meeting then proceeded to the election of the council and officers for the ensuing year. Lit.Gaz.

FUNERAL CEREMONIES.
The funeral ceremonies of the

Serreres, an African tribe, are sin-
gular. The corpse being seated,
and richly attired, is thus addressed
by a relation: "Why will you leave
us? Have we not among us every
thing that you could wish for? Who
is the sorcerer, the enemy, who has
destroyed you?" Another person,
placed behind the corpse, civilly
answers for it, that it merely desires
to be buried. Exclamations of grief
then commence; but as soon as the
body is interred, joy succeeds; the
persons present sing and dance, and
the fête lasts for nine days.

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POETRY.

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V

HYMN ON DEATH.

THROUн ev'ry active busy scene,
That crowds upon the op'ning day,
Let pious thoughts still intervene,
Oh Lord thy precepts to obey.

Since life is short, that life to mend,

Should daily prove our constant care,
That while our thoughts to heav'n ascend,
Our hearts may find their treasure there.

Then welcome death's appointed day,
That ends the swift career of time,
Cheerful the summons we obey,

In

age advanc'd, or in our prime.

For death is life renew'd; no more
To feel anxiety and pain;
Those scenes with transport to explore,

That angels would describe in vain.

THE

NEW JERUSALEM MAGAZINE,

AND

Theological Enspector.

JULY, 1828.

To the Editors of the New Jerusalem Magazine.

[Concluded from page 199]

FURTHER, Swedenborg, in the Arcana Cœlestia, n. 9104, says, "distantiæ in altera vita sunt apparentiæ ex diversitate statuum vitæ ;", "Distances in the other life are appearances arising from diversity in the states of life;" and in n. 6983 of the same work, "Sunt duo, quæ naturæ propria sunt, quæ non dantur in cœlo, minus in Divino, nempe spatium et tempus; quod illa non dentur in cœlo, sed quod loco illorum sint status, spatium status quoad esse, et tempus status quoad existere, videatur, n. 2625, 3938; in Divino autem, quod supra cœlos est, adhue minus est spatium et tempus, et ne quidem status, sed pro spatio est Infinitum, et pro tempore est Æternum ;" "There are two things proper to nature, which are not in heaven, still less in the Divine Essence, and these are space and time. There are no space and time in heaven, but instead of them, state, state as to esse being space, and state as to existere time; as may be seen in numbers 2625, 3938. But in the Divine Essence above the heavens, there is not even state, and still less space and time, but for space, Infinity, and for time, Eternity." In number 2625 of the Arcana Coelestia, to which he refers in the above passage, he says, "Bina sunt quæ dum homo vivit in mundo, apparent essentialia, quia sunt propria naturæ, nempe Spatium et Tempus, inde vivere in spatio et tempore, est vivere in mundo seu natura, at hæc bina nulla fiunt in altera vita; apparent usque in mundo spirituum tanquam aliqua, ex causa, quia spiritus recentes a corpore ideam naturalium secum habent, sed usque dein percipiunt, quod non spatium et tempus ibi sint, sed pro illis status, et quod spatiis et temporibus in natura, No. 7.-1828.

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status in altera vita correspondeant, spatiis status quoad esse, et temporibus status quoad existere. Inde unicuique potest evidens esse, qualem ideam habere possit homo, dum in mundo seu natura est, de illis quæ sunt alterius vitæ, ac de pluribus arcanis fidei, quod non prius illis credere velit, quam per illa quæ sunt in mundo, imo per sensualia capiat; is enim non aliter autumare potest, quam si exueret ideam spatii et temporis, magis si ipsum spatium et tempus, quod prorsus nullus fieret, et sic quod ei nihil residuum foret, ex quo sentire et cogitare posset, nisi quoddam confusum incomprehensibile, cum tamen prorsus contrarium est; angelica vita talis est, quæ omnium sapientissima, et felicissima ;" “There are two things, which, while man is living in the world, appear to him to be essential, because they are proper to nature, and these are space and time; hence it is that to live in space and time is the same thing as to live in the world, or in nature: but these two have no existence in the other life, although they appear in the world of spirits as if they were something, and that because those spirits, who have recently passed from bodily life, bring along with them the idea of natural objects; but after that idea has passed away, they then perceive that they have there neither space nor time, but states instead, and that states in the other life correspond to the spaces and times in nature, states as to esse corresponding to spaces, and states as to existere to times. From this it may be evident to every one, what idea can be formed by man, while he is remaining in the world, or in nature, of those things which belong to the other life, and of many mysteries of faith, seeing that he is not willing to believe them before he is able to comprehend them by the conditions which belong to this world, and even by the objects of his senses. For such a person cannot but suppose that if he were to be stript of the idea of time and space, and still more of time and space themselves, he must entirely be reduced to nullity, so as to have nothing left by which either to feel, or think, but a certain confused state which is altogether incomprehensible. But the fact is the very reverse of this, for the angelic life is of this kind, and this life is of all, the wisest and most happy." Lastly, in number 1274 of the Arcana Coelestia, he mentions it among the wonders of the other life, "quod spirituum et angelorum societates appareant inter se distinctæ quoad situs, tametsi loca it distantiæ in altera vita nihil aliud sint quam status varietates.” 'The societies of spirits and angels appear distinct as to situation one among another, and yet places and distances in the other life are nothing else but varieties of state."

66

I have been convinced for some time past, that the Editors of the

Intellectual Repository knew nothing of the grounds of Corres pondency; that being unable to assign any reason for it, they knew it as an art only, and not as a science; but now it would seem from the tenor of their objections to the use of the word state, sanctioned by Swedenborg in express terms, as the only proper word, that they are unacquainted even with the elements of the art. Let the reader bear in mind, that I have used that "magic" word, as it is called, wherever I am authorised by Swedenborg to use it, in order to express a certain condition of the mind, whatever that condition might be, which corresponds to a certain determinate natural object. In this sense, and with this end, I should, for example, say, that the state of the understanding, which admits the light of heaven so as to perceive the spiritual truths of the Word of God, is represented by a white horse, and that such a state of the understanding and the outward object cor respond together; but when the state of the understanding is such that it can see no truth except materially, and therefore fallaciously, that then it is represented by a dead horse; and that here also the state of the mind and the sensual object correspond together as a cause with its effect. Examples might be multiplied without end of this relationship by correspondency. The Holy Scripture from beginning to end is a mirror, which correspondently represents by natural images the states of the LORD's kingdom and church, and pre-eminently of the LORD Himself; and in the kingdoms of nature is to be found an exhaustless treasure-house of truths, involved in all natural forms, which, when beheld with a spiritual eye, direct the mind to those interior states, from which they have derived their existence, and with which they are in the most intimate connection. Now it appears from the observations of the Editors of the Intellectual Repository that they entertain a different view of Correspondences. They have not expressed themselves clearly upon this point, and it is possible I may have mistaken them. They will pardon me therefore, when I assure them that I would not willingly misrepresent them upon such a subject, and that I shall be most happy to find that I have misconceived their meaning. From their objections, however, to the use which I have made of the word state, and from certain tendencies towards materialism, which I have observed in their writings, I have been led to conclude, that, when they read of the whole natural world corresponding to the spiritual, and of its being an out-birth from it, they suppose Swedenborg to mean that there is a correspondence between the "outwardly existing objects" of the one world, and the "outwardly existing objects? of the other; that every natural mountain, for instance, has a

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