rdsworth's prose and Tennyson's poetry.]

[Footnote 25: See the very interesting note in Harnack, _History of
Dogma_, vol. i. p. 53.]

[Footnote 26: The Abbe Migne says truly, "Ceux qui traitent les
mystiques de visionnaires seraient fort etonnes de voir quel peu de
cas ils font des visions en elles-memes." And St. Bonaventura says of
visions, "Nec faciunt sanctum nec ostendunt: alioquin Balaam sanctus
esset, _et asina_, quae vidit Angelum."]

[Footnote 27: The following passage from St. Francis de Sales is much
to the same effect as those referred to in the text: "Les philosophes
mesmes ont recogneu certaines especes d'extases naturelles faictes par
la vehemente application de l'esprit a la consideration des choses
relevees. Une marque de la bonne et sainete extase est qu'elle ne se
prend ny attache jamais tant a l'entendement qu'a la volonte, laquelle
elle esmeut, eschauffe, et remplit d'une puissante affection envers
Dieu; de maniere que si l'extase est plus belle que bonne, plus
lumineuse qu'affective, elle est grandement douteuse et digne de
soupcon."]

[Footnote 28: Some of my readers may find satisfaction in the
following passage of Jeremy Taylor: "Indeed, when persons have long
been softened with the continual droppings of religion, and their
spirits made timorous and apt for impression by the assiduity of
prayer, and the continual dyings of mortification--the fancy, which is
a very great instrument of devotion, is kept continually warm, and in
a disposition and aptitude to take fire, and to flame out in great
ascents; and when they suffer transportations beyond the burdens and
support of reason, they suffer they know not what, and call it what
they please." Henry More, too, says that those who would "make their
whole nature desolate of all animal figurations whatever," find only
"a waste, silent solitude, and one uniform parchedness and vacuity.
And yet, while a man fancies himself thus wholly Divine, he is not
aware how he is even then held down by his animal nature; and that it
is nothing but the stillness and fixedness of melancholy that thus
abuses him, instead of the true Divine principle."]

[Footnote 29: Plato, _Phaedrus_, 244, 245; Ion, 534.]

[Footnote 30: Lacordaire, _Conferences_, xxxvii.]

[Footnote 31: Compare, too, the vigorous words of Henry More, the most
mystical of the group: "He that misbelieves and lays aside clear and
cautious reason in things that fall under the discussion of reaso