The moment was decisive. Crouching down with his dagger in his hand, following with eye and gesture Death's every movement, who, roaring furiously, and opening wide her enormous jaws, seemed determined to guard the entrance of her den, Morok waited for the moment to rush upon her. There is such fascination in danger, that Adrienne shared, in spite of herself, the feeling of painful curiosity, mixed with terror, that thrilled through all the spectators. Leaning forward like the marchioness, and gazing upon this scene of fearful interest, the lady still held mechanically in her hand the Indian bouquet preserved since the morning. Suddenly, Morok raised a wild shout, as he rushed toward Death, who answered this exclamation by a dreadful roar, and threw herself upon her master with so much fury, that Adrienne, in alarm, believing the man lost, drew herself back, and covered her face with her hands. Her flowers slipped from her grasp, and, falling upon the stage, rolled into the cavern in which Morok was struggling with the panther.

Quick as lightning, supple and agile as a tiger, yielding to the intoxication of his love, and to the wild ardor excited in him by the roaring of the panther, Djalma sprang at one bound upon the stage, drew his dagger, and rushed into the cavern to recover Adrienne's nosegay. At that instant, Morok, being wounded, uttered a dreadful cry for help; the panther, rendered still more furious at sight of Djalma, made the most desperate efforts to break her chain. Unable to succeed in doing so, she rose upon her hind legs in order to seize Djalma, then within. reach of her sharp claws. It was only by bending down his head, throwing himself on his knees, and twice plunging his dagger into her belly with the rapidity of lightning, that Djalma escaped certain death. The panther gave a howl, and fell with her whole weight upon the prince. For a second, during which lasted her terrible agony, nothing was seen but a confused and convulsive mass of black limbs, and white garments stained with blood- and then Djalma rose, pale, bleeding, for he was wounded and standing erect, his eye flashing with savage pride, his foot on the body of the panther, he held in his hand Adrienne's bouquet, and cast toward her a glance which told the intensity of his love. Then only did Adrienne feel her strength fail her for only superhuman courage had enabled her to watch all the terrible incidents of the struggle.

EMANUEL SWEDENBORG.

SWEDENBORG, EMANUEL, the eminent Swedish philosopher and theologian; born at Stockholm, January 29, 1688; died at London, March 29, 1772. He completed his course at the University of Upsala in 1709; travelled for two years, and resided abroad until 1716, when he returned to Sweden. Between 1717 and 1722 he put forth several treatises on philosophical topics, and was engaged in public affairs. In 1722 he was appointed Assessor of Mines. Between 1722 and 1745 he wrote several important works on physical science, among which are "Opera Philosophica et Mineralia” "Economia Regni Animalis," and "De Cultu et Amore Dei." When he had reached his fifty-fifth year he believed himself divinely commissioned to enunciate a new system of religious truth, and permitted to have frequent intercourse with angelic intelligences. He resigned his assessorship, and devoted himself to the study of the Bible, especially of the Old Testament, and to the writing and publication of works setting forth the principles of his new faith. Of these works the principal are "The Heavenly Arcana," put forth at different periods from 1749 to 1756, and "The True Christian Religion," published in the last year of his life, which sets forth the dogmatic system of his teachings.

THE ETHICS OF SWEDENBORG.

(1.) THE SPIRITUAL LIFE: HOW IT IS ACQUIRED.
(From "Apocalypse Explained.")

SPIRITUAL life is acquired solely by a life according to the commandments 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 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 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 instance, 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 unceasingly 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 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 individuals 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, commonwealth, 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.

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 Divine and of justice; and necessaries by means of industrial occupations 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 centre, 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.")

TRUE marriage love is derived from the Lord's love for the church, and from the love of good and truth, which is the 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 highest 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,