evil is discord and disintegration--that it is our duty and happiness to rise above the visible and transitory to the invisible and permanent. It may also be a pleasure to some to trace the fortunes of the positive and negative elements in Plato's teaching--of the humanist and the ascetic who dwelt together in that large mind; to observe how the world-renouncing element had to grow at the expense of the other, until full justice had been done to its claims; and then how the brighter, more truly Hellenic side was able to assert itself under due safeguards, as a precious thing dearly purchased, a treasure reserved for the pure and humble, and still only to be tasted carefully, with reverence and godly fear. There is, of course, no necessity for connecting this development with the name of Plato. The way towards a reconciliation of this and other differences is more clearly indicated in the New Testament; indeed, nothing can strengthen our belief in inspiration so much as to observe how the whole history of thought only helps us to _understand_ St. Paul and St. John better, never to pass beyond their teaching. Still, the traditional connexion between Plato and Mysticism is so close that we may, I think, be pardoned for keeping, like Ficinus, a lamp burning in his honour throughout our present task. It is not my purpose in these Lectures to attempt a historical survey of Christian Mysticism. To attempt this, within the narrow limits of eight Lectures, would oblige me to give a mere skeleton of the subject, which would be of no value, and of very little interest. The aim which I have set before myself is to give a clear presentation of an important type of Christian life and thought, in the hope that it may suggest to us a way towards the solution of some difficulties which at present agitate and divide us. The path is beset with pitfalls on either side, as will be abundantly clear when we consider the startling expressions which Mysticism has often found for itself. But though I have not attempted to give even an outline of the history of Mysticism, I feel that the best and safest way of studying this or any type of religion is to consider it in the light of its historical development, and of the forms which it has actually assumed. And so I have tried to set these Lectures in a historical framework, and, in choosing prominent figures as representatives of the chief kinds of Mysticism, to observe, so far as possible, the chronological order. The present Lecture will carry us down to the Pseudo-Dionysius, the influence of whose writings during the next thousand years can hardly be overestimated. But if we are to understand how a system of speculative Mysticism, of an Asiatic rather than European type, came to be accepted as the work of a convert of St. Paul, and invested with semi-apostolic authority, we must pause for a few minutes to let our eyes rest on the phenomenon called Alexandrianism, which fills a large