day have opened to the thought of all, and to many with such appalling suggestion—the search for the soul and the demonstration of the infinite.
The Rev. Frank Sewall, A. M., in the Introduction to his translation of Swedenborg's, De Anima says:
"The one desire and aim animating the entire series of Swedenborg's scientific and philosophical writings, was his 'search for the soul.' This single aim furnishes us the key to Swedenborg's mission in the world of science, of philosophy of theology. To know the nature of spirit and its relation to matter, or, as the author frequently puts it, 'a knowledge of the soul and of its intercourse with the body,' was the two-fold object of his search * * * Where did he seek this knowledge of the soul? In its own realm. In the living (and not in the dead) human body; in the kingdom of uses as exhibited in the beautiful order, harmony and activities of the human anatomy, and physiology. The 'Animal Kingdom' meant to Swedenborg the kingdom of the anima, the realm over which the soul presides as queen. The relation of the soul to her body, or her own kingdom and world, was what he first sought to know; and through that to know the nature of the soul herself. The knowledge he obtained in these labors, while not all that he aimed at, was nevertheless that which peculiarly and preëminently qualified his mind to be recipient of the greater knowledge of the true nature of spirit and of the relation of the spiritual to the natural world."
Swedenborg's method was first to state and study the facts; thus to "elicit from them a vintage of first principle; and then to keep and refine this wine of truths within the vessels of the facts, amplifying it whenever possible to the unfilled capacity of the lat-
