Suicer also cites Hesychius: _Etym. Mag._—Μύστης, παρὰ τὸ μύω, τὸ καμμύω. μύοντες γὰρ τὰς αἰσθήσεις καὶ ἔξω τῶν σαρκικῶν φροντίδων γινόμενοι, οὕτω τὰς θείας ἀναλάμψεις ἐδέχοντο. Footnote 5: See Bingham, _Antiq. of the Christian Church_, vol. ix. pp. 96-105. Clement of Alexandria abounds in examples of the application to Christian doctrine of the phraseology in use concerning the heathen mysteries;—_e.g._ _Protrept._ cap. xii. § 120. Footnote 6: Both Plotinus and Proclus speak of the highest revelation concerning divine things as vouchsafed to the soul which withdraws into itself, and, dead to all that is external, ‘gazes with closed eyes’ (μύσασαν). See Tholuck’s _Blüthensammlung aus der Morgenlandischen Mystik_; _Einleitung_, § I, p. 6. Dr. Tholuck is the only German writer I have seen who throws light on the word in question by accurately investigating its etymology and successive meanings; and I readily acknowledge my debt to his suggestions on this point. Footnote 7: Dionysius thus describes the mystical adept who has reached the summit of union:—‘Then is he delivered from all seeing and being seen, and passes into the truly mystical darkness of ignorance, where he excludes all intellectual apprehensions (τὰς γνωστικὰς ἀντιλήηψεις), and abides in the utterly Impalpable and Invisible; being wholly His who is above all, with no other dependence, either on himself or any other; and is made one, as to his nobler part, with the utterly Unknown, by the cessation of all knowing; and at the same time, in that very knowing nothing, he knows what transcends the mind of man.’—_De Mysticâ Theologiâ_, cap. i. p. 710. _S. Dion. Areop. Opp._ Paris, 1644. So again he exhorts Timothy ‘by assiduous practice in mystical contemplations to abandon the senses and all operations of the intellect; all objects of sense and all objects of thought, all things non-existent and existent (αἰσθητὰ = οὐκ ὄντα, νοητὰ = ὄντα), and ignorantly to strive upwards towards Union as close as possible with Him who is above all essence and knowledge:—inasmuch as by a pure, free, and absolute separation (ἐκστάσει) of himself from all things, he will be exalted (stripped and freed from everything) to the superessential radiance of the divine darkness.’—p. 708. About the words rendered ‘intellectual apprehensions’ commentators differ. The context, the antithesis, and the parallel passage in the earlier part of the chapter, justify us in understanding them in their strict sense, as conveying the idea of cessation from all mental action whatsoever. Footnote 8: See Note, p. 23. CHAPTER IV. The desire of the moth for the star, Of the night for the morrow, The devotion to something afar From the sphere of our sorrow. SHELLEY.