By Marsha Keith Schuchard
Emanuel Swedenborg (1688-1772) gained repute and infamy as a common scientist and visionary theosopher, yet he was once additionally a grasp intelligencer, who served as a undercover agent for the French king, Louis XV, and the pro-French, pro-Jacobite social gathering of "Hats" in Sweden. This research attracts upon unpublished diplomatic and Masonic records to put his monetary and political actitivities inside their nationwide and overseas contexts. It additionally unearths the clandestine army and Masonic hyperlinks among the Swedish Hats and Charles Edward Stuart ("Bonnie Prince Charlie"), delivering new proof for the prince's position as hidden Grand grasp of the Order of the Temple. Swedenborg's utilization of Kabbalistic meditative and interpretative recommendations and his organization with airtight and Rosicrucian adepts display the broad esoteric networks that underlay the exoteric politics of the supposedly "enlightened" eighteenth century, specifically within the stricken "Northern international" of Sweden and Scotland.
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Emanuel Swedenborg (1688-1772) gained reputation and infamy as a usual scientist and visionary theosopher, yet he used to be additionally a grasp intelligencer, who served as a undercover agent for the French king, Louis XV, and the pro-French, pro-Jacobite celebration of "Hats" in Sweden. This examine attracts upon unpublished diplomatic and Masonic information to put his monetary and political actitivities inside of their nationwide and overseas contexts.
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Additional resources for Emanuel Swedenborg, Secret Agent on Earth and in Heaven: Jacobites, Jews and Freemasons in Early Modern Sweden
After Jesper was appointed Bishop of Skara in 1703, he left the fifteen year-old Emanuel in Uppsala, where he moved into the home of his new brother-in-law, Eric Benzelius (the Younger), who had married his older sister, Anna Swedberg. Benzelius had recently been appointed university librarian, and for the next seven years, he guided his young protégé through his studies. Benzelius’s influence soon superseded that of Bishop Swedberg, and he became the dominant force in the formation of Emanuel’s intellectual, spiritual, and political ideas.
VI, vol. i, 203, 233 plate; vol. ii, 556–57; Allison Coudert, Leibniz and the Kabbalah (Dordrecht: Kluwer Academic, 1994). philo-semitism and the gothic kabbalah, 1688–1710 21 Fellowship in the Royal Society. Leibniz later referred positively to other British Freemasons, such as Arlington, Evelyn, and Wren. 24 As we shall see, Swedenborg would later be influenced by similar clandestine networks. While with Leibniz, Benzelius had a rare opportunity to converse with Francis Mercurius Van Helmont, son of the famous Paracelsan physician, Jan Baptiste van Helmont.
58 As noted earlier, in 1695 Kemper had been swept up in the messianic movement of a Sabbatian prophet, who summoned Jews to return to Jerusalem. As Kemper remembered in his Zoharic treatise “Maqqel Ya’aqov,” What a great confusion there was amongst the Jews. They emptied their homes and sold everything . . they prepared and established the way to go by foot with the Messiah to Jerusalem with security and trust. There was one particular person in Vilna whose name was R. 59 56 In Uppsala the professors often offered private, extra-curricular courses which explored subjects beyond the bounds of the traditional curriculum.