Between these two stands the scriptural teaching. St. Paul does not attempt to persuade himself that earth is heaven, that faith is sight, that hope is fruition. He groans here, being burdened; he longs to have done with shortcoming and with conflict; to enter on the vision face to face, on the unhindered service of the state of glory. But he does not deem it the best preparation for heaven to mimic upon earth an imaginary celestial repose,—he will rather labour to-day his utmost at the work to-day may bring,—he will fight the good fight, he will finish his course, and then receive the crown. Footnote 34: For the passages authenticating this account, see _Dion. Areop. Opp._ as follows:— (1.) _De Div. Nom._ c. iv. § 1; v. 3, 6, 8; vi. 2, 3; i. 1. _De Eccl. Hier._ i. 3. (2.) _De Cœl. Hier._ i. 2, 3; v. 3, 4; vii. _De Eccl. Hier._ i. 1; x. 3. The resemblance of this whole process to the Pröodos and Epistrophe of Plotinus is sufficiently obvious. (3.) _De Div. Nom._ iv. 20, p. 488. The chase after evil runs through sections 24-34. He sums up in one place thus:—‘In a word, good springs from the sole and complete cause, but evil from many and partial defects. God knows the evil as good, and with him the causes of things evil are beneficent powers.’ Proclus seeks escape from the hopeless difficulty in precisely the same way. Concerning the _Via negativa_ and _affirmativa_, see _De Div. Nom._ i. 1, 5, 4; _De Cœl. Hier._ xv.; and _De Myst. Theol._ i. 2, 3. (4.) _Ibid._ Also, _Ep. ad. Dorotheum_, _De Myst. Theol._ iii. pp. 714, 721. Footnote 35: See Meier, ‘_Dionysii Areop. et Mysticorum sæculi_ xiv. _doctrinæ inter se comparantur_.’ He remarks justly ‘causæ ad Causatum relationem cum relatione generis ad speciem confudit’, p. 13. Footnote 36: The _hyper_ and the _a_ privative are in constant requisition with Dionysius. He cannot suffer any ordinary epithet to go alone, and many of his adjectives march pompously, attended by a _hyper_ on one side, and a superlative termination on the other. Footnote 37: The later Greek theology modified the most objectionable parts of the Dionysian doctrine, while continuing to reverence him as a Father. See Ullmann’s _Nicholas von Methone_. Footnote 38: Aristot. _Eth. Nic._ lib. x. c. 8.—See Note, Page 123. BOOK THE FIFTH MYSTICISM IN THE LATIN CHURCH CHAPTER I. Look up, my Ethel! When on the glances of the upturned eye The plumed thoughts take travel, and ascend Through the unfathomable purple mansions, Threading the golden fires, and ever climbing As if ’twere homewards winging—at such time The native soul, distrammelled of dim earth, Doth know herself immortal, and sits light Upon her temporal perch.