It was some years before the Boyesen summer, which was the fourth or fifth of our life in Cambridge, that I made the acquaintance of a man, very much my senior, who remains one of the vividest personalities in my recollection. I speak of him in this order perhaps because of an obscure association with Boyesen through their religious faith, which was also mine. But Henry James was incommensurably more Swedenborgian than either of us: he lived and thought and felt Swedenborg with an entirety and intensity far beyond the mere assent of other men. He did not do this in any stupidly exclusive way, but in the most luminously inclusive way, with a constant reference of these vain mundane shadows to the spiritual realities from which they project. His piety, which sometimes expressed itself in terms of alarming originality and freedom, was too large for any ecclesiastical limits, and one may learn from the books which record it, how absolutely individual his interpretations of Swedenborg were.
Clarifications they cannot be called, and in that other world whose substantial verity was the inspiration of his life here, the two sages may by this time have met and agreed to differ as to some points in the doctrine of the Seer. In such a case, I cannot imagine the apostle giving way; and I do not say he would be wrong to insist, but I think he might now be willing to allow that the exegetic pages which sentence by sentence were so brilliantly suggestive, had sometimes a collective opacity which the most resolute vision could not penetrate. He put into this dark wisdom the most brilliant intelligence ever brought to the service of his mystical faith; he lighted it up with flashes of the keenest wit and bathed it in the glow of a lambent humor, so that it is truly wonderful to me how it should remain so unintelligible. But I have only tried to read certain of his books, and perhaps if I had persisted in the effort I might have found them all as clear at last as the one which seems to me the clearest, and is certainly most encouragingly suggestive: I mean the one called 'Society the Redeemed Form of Man.'
He had his whole being in his belief; it had not only liberated him from the bonds of the Calvinistic theology in which his youth was trammelled, but it had secured him against the conscious ethicism of the prevailing Unitarian doctrine which supremely worshipped Conduct; and it had colored his vocabulary to such strange effects that he spoke of moral men with abhorrence; as more hopelessly lost than sinners. Any one whose sphere tempted him to recognition of the foibles of others, he called the Devil;but in spite of his perception of such diabolism, he was rather fond of yielding to it, for he had a most trenchant tongue. I myself once fell under his condemnation as the Devil, by having too plainly shared his joy in his characterization of certain fellow-men; perhaps a group of Bostonians from whom he had just parted and whose reciprocal pleasure of themselves he presented in the image of "simmering in their own fat and putting a nice brown on each other."Swedenborg himself he did not spare as a man. He thought that very likely his life had those lapses in it which some of his followers deny;and he regarded him on the aesthetical side as essentially commonplace, and as probably chosen for his prophetic function just because of his imaginative nullity: his tremendous revelations could be the more distinctly and unmistakably inscribed upon an intelligence of that sort, which alone could render again a strictly literal report of them.
