y.[259]

Henry Suso, whose autobiography is a document of unique importance
for the psychology of Mysticism, was born in 1295[260]. Intellectually
he is a disciple of Eckhart, whom he understands better than
Ruysbroek; but his life and character are more like those of the
Spanish mystics, especially St. Juan of the Cross. The text which is
most often in his mouth is, "Where I am, there shall also My servant
be"; which he interprets to mean that only those who have embraced to
the full the fellowship of Christ's sufferings, can hope to be united
to Him in glory. "No cross, no crown," is the law of life which Suso
accepts in all the severity of its literal meaning. The story of the
terrible penances which he inflicted on himself for part of his life
is painful and almost repulsive to read; but they have nothing in
common with the ostentatious self-torture of the fakir. Suso's deeply
affectionate and poetical temperament, with its strong human loves and
sympathies, made the life of the cloister very difficult for him. He
accepted it as the highest life, and strove to conform himself to its
ideals; and when, after sixteen years of cruel austerities, he felt
that his "refractory body" was finally tamed, he discontinued his
mortifications, and entered upon a career of active usefulness. In
this he had still heavier crosses to carry, for he was persecuted and
falsely accused, while the spiritual consolations which had cheered
him in his early struggles were often withdrawn. In his old age,
shortly before his death in 1365, he published the history of his
life, which is one of the most interesting and charming of all
autobiographies. Suso's literary gift is very remarkable. Unlike most
ecstatic mystics, who declare on each occasion that "tongue cannot
utter" their experiences, Suso's store of glowing and vivid language
never fails. The hunger and thirst of the soul for God, and the
answering love of Christ manifested in the inner man, have never found
a more pure and beautiful expression. In the hope of inducing more
readers to become acquainted with this gem of mediaeval literature, I
will give a few extracts from its pages.

"The servitor of the eternal Wisdom," as he calls himself throughout
the book, made the first beginning of his perfect conversion to God in
his eighteenth year. Before that, he had lived as others live, content
to avoid deadly sin; but all the time he had felt a gnawing reproach
within him. Then came th