is nothing but the stillness and fixedness of melancholy that thus
abuses him, instead of the true Divine principle."]

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

[Footnote 30: Lacordaire, _Conférences_, 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 reason,
upon the pretence of hankering after some higher principle (which, a
thousand to one, proves but the infatuation of melancholy, and a
superstitious hallucination), is as ridiculous as if he would not use
his natural eyes about their proper object till the presence of some
supernatural light, or till he had got a pair of spectacles made of
the crystalline heaven, or of the _cælum empyreum_, to hang upon his
nose for him to look through."]

[Footnote 32: There is, of course, a sense in which any strong feeling
lifts us "above reason." But this is using "reason" in a loose
manner.]

[Footnote 33: [Greek: ho nous basileus], says Plotinus.]

[Footnote 34: Roman Catholic writers can assert that "la plupart des
contemplatifs étaient dépourvus de toute culture littéraire." But
their notion of "contemplation" is the passive reception of
"supernatural favours,"--on which subject more will be said in
Lectures IV. and VII.]