bted to Francisco de Osuna, in whose writings the principles
of quietism are clearly taught. Cf. Heppe, _Geschichte der
quietistichen Mystik_, p. 9.]

[Footnote 296: The fullest and best account of St. Teresa is in Mrs.
Cunninghame Graham's _Life and Times of Santa Teresa_ (2 vols.).]

[Footnote 297: "Hae imaginariae visiones regulariter eveniunt vel
incipientibus vel proficientibus nondum bene purgatis, ut communiter
tenent mystae" (_Lucern. Myst. Tract_, v. 3).]

[Footnote 298: So in Plotinus [Greek: phantasia] comes between [Greek:
physis] (the lower soul) and the perfect apprehension of [Greek:
nous].]

[Footnote 299: St. Juan follows the mediaeval mystics in distinguishing
between "meditation" and "contemplation." "Meditation," from which
external images are not excluded, is for him an early and imperfect
stage; he who is destined to higher things will soon discover signs
which indicate that it is time to abandon it.]

[Footnote 300: The reference is to Ruth iii. 7.]

[Footnote 301: The somewhat feminine temper of Francis leads him to
attach more value to fanciful symbolism than would have been approved
by St. Juan, or even by St. Teresa. And we miss in him that steady
devotion to the Person of Christ, and to Him alone, which gives the
Spaniards, in spite of themselves, a sort of kinship with evangelical
Christianity. St. Juan could never have written, "Honorez, reverez, et
respectez d'un amour special la sacree et glorieuse Vierge Marie. Elle
est mere de nostre souverain pere et par consequent nostre grand'mere"
(!).]

[Footnote 302: The three parts into which the book is divided deal
respectively with the "darkness and dryness" by which God purifies the
heart; the second stage, in which he insists, complete obedience to a
spiritual director is essential; and the stage of higher
illumination.]

[Footnote 303: "Cola c' ingolfiano e ci perdiamo nel mare immenso
dell' infinita sua bonta in cui restiamo stabili ed immobili."]

[Footnote 304: It is interesting to find the "prayer of quiet" even in
Plotinus. Cf. _Enn_. v. 1. 6: "Let us call upon God Himself before we
thus answer--not with uttered words, but reaching forth our souls in
prayer to Him; for thus alone can we pray, alone to Him who is
alone."]

[Footnote 305: He speaks, too, of "inner recollection" (il
raccoglimento interiore), "mirandolo dentro te medesima nel piu intimo
del' anima tua, senza forma, specie, modo o figura, in vista e
generate n