is radically incapable of all cure from logic. I distinguish therefore in our author his craziness of sense from his crazy wits; and I pass over his absurd and distorted reasonings in those parts where he abandons his visions, for the same reason that in reading a philosopher we are often obliged to separate his observations from his arguments: and generally, delusive experiences are more instructive than delusive grounds of experience in the reason. Whilst I thus rob the reader of some few moments, which otherwise perhaps he would have spent with no greater profit in reading works of abstract philosophy that are often of not less trivial import,--I have at the same time provided for the delicacy of his taste by the omission of many chimaeras, and by concentrating the essence of the book into a few drops; and for this I anticipate no less gratitude from him than (according to the old story) a patient expressed towards his physicians--who had contented themselves with ordering him to eat the bark of the quinquina, when it was clearly in their power to have insisted on his eating up the whole tree. Mr. Swedenborg divides his visions into three kinds, of which the first consists in being liberated from the body--an intermediate state between waking and sleeping, in which he saw--heard--and felt spirits. This kind he has experienced three or four times. The second consists in being carried away by spirits, whilst he continues to walk the streets (suppose) without losing his way; meantime in spirit he is in quite other regions, and sees distinctly houses, men, forests, &c.; and all this for some hours long, until he suddenly finds himself again in his true place. This has happened to him two or three times. The third or ordinary kind of visions is that which he has daily when wide awake; and from this class his narrations are chiefly taken. All men, according to Swedenborg, stand in an intimate connection with the spiritual world; only they are not aware of it; and the difference between himself and others consists simply in this--that his innermost nature is laid open, of which gift he always speaks with the most devout spirit of gratitude (Datum mihi est ex divina Domini misericordia). From the context it is apparent that this gift consists in the consciousness of those obscure representations which the soul receives through its continual connection with the spiritual world. Accordingly he distinguishes in men between the external and the internal memory. The former he enjoys as a person who belongs to the visible world, but the latter in virtue of his intercourse with the spiritual world. Upon this distinction is grounded also the distinction between the outer and inner man; and Swedenborg's prerogative consists in this--that he stands already in this life in the society of spirits, and is recognised by them as possessing such a prerogative. In the inner memory is retained whatsoever has vanished