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