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.
As to some other sorts of believers who thought they had a special
apprehension of the truth, he, had no mercy upon them if they betrayed,
however innocently, any self-complacency in their possession. I went one
evening to call upon him with a dear old Shaker elder, who had the
misfortune to say that his people believed themselves to be living the
angelic life. James fastened upon him with the suggestion that according
to Swedenborg the most celestial angels were unconscious of their own
perfection, and that if the Shakers felt they were of angelic condition
they were probably the sport of the hells. I was very glad to get my
poor old friend off alive, and to find that he was not even aware of
being cut asunder: I did not invite him to shake himself.
With spiritualists James had little or no sympathy; he was not so
impatient of them as the Swedenborgians commonly are, and he probably
acknowledged a measure of verity in the spiritistic phenomena; but he
seemed rather incurious concerning them, and he must have regarded them
as superfluities of naughtiness, mostly; as emanations from the hells.
His powerful and penetrating intellect interested itself with all social
and civil facts through his religion. He was essentially religious, but
he was very consciously a citizen, with most decided opinions upon
political questions. My own darkness as to anything like social reform
was then so dense that I cannot now be clear as to his feeling in such
matters, but I have the impression that it was far more radical than I
could understand. He was of a very merciful mind regarding things often
held in pitiless condemnation, but of charity, as it is commonly
understood, he had misgivings. He would never have turned away from him
that asketh; but he spoke with regret of some of his benefactions in the
past, large gifts of money to individuals, which he now thought had done
more harm than good.
I never knew him to judge men by the society scale. He was most human in
his relations with others, and was in correspondence with all sorts of
people seeking light and help; he answered their letters and tried to
instruct them, and no one was so low or weak but he or she could reach
him on his or her own level, though he had his humorous perception of
their foibles and disabilities; and he had that keen sense of the
grotesque which often goes with the kindliest nature. He told of his
dining, early in life, next a fellow-man from Cape Cod at the Astor
House, where such a man could seldom have found himself. When they were
served with meat this neighbor asked if he would mind his putting his fat
on James’s plate: he disliked fat. James said that he considered the
request, and seeing no good reason against it, consented.
He could be cruel with his tongue when he fancied insincerity or
pretence, and then cruelly sorry for the hurt he gave. He was indeed
tremulously sensitive, not only for himself but for others, and would
offer atonement far beyond the measure of the offence he supposed himself
to have given.
At all times he thought originally in words of delightful originality,
which painted a fact with the greatest vividness. Of a person who had a
nervous twitching of the face, and who wished to call up a friend to
them, he said, “He spasmed to the fellow across the room, and introduced
him.” His written style had traits of the same bold adventurousness, but
it was his speech which was most captivating. As I write of him I see
him before me: his white bearded face, with a kindly intensity which at
first glance seemed fierce, the mouth humorously shaping the mustache,
the eyes vague behind the glasses; his sensitive hand gripping the stick
on which he rested his weight to ease it from the artificial limb he
wore.