The poem, then, which had begun with a recognition of the beauty of the Babe’s eyes in whose beauty the East had come to seek itself, ends in a desire not to know what may be seen with the eyes, but to press on, upward to a purely intellectual object,—Christ in heaven. “Thus we, who when with all the noble powres That (at Thy cost) are call’d not vainly, ours: We vow to make brave way Upwards, and presse on for the pure intelligentiall prey.” (ll. 220–223.) In those passages in Henry More, where the mystic union of the soul with Christ or God is symbolized as a sensuous experience, the elevating power of Platonism is noticeable in the progression of the poet’s mind out of this lower plane into a higher region of pure thought. Thus in “Psychathanasia” the advance is made from a treatment of the communion, which the blest have with Christ in their partaking His body and blood, to a contemplation of the beauty of God. In this union, which is shared by those “whose souls _deiform_ summitie Is waken’d in this life, and so to God Are nearly joynd in a firm Unitie,” (III. i. 30.) the true believers grow incorporate with Christ. “Christ is the sunne that by his chearing might Awakes our higher rayes to joyn with his pure light. “And when he hath that life elicited, He gives his own dear body and his bloud To drink and eat. Thus dayly we are fed Unto eternall life. Thus do we bud, True heavenly plants, suck in our lasting food From the first spring of life, incorporate Into the higher world (as erst I show’d Our lower rayes the soul to subjugate To this low world) we fearlesse sit above all fate, “Safely that kingdomes glory contemplate, O’erflow with joy by a full sympathie With that worlds spright, and blesse our own estate, Praising the fount of all felicitie, The lovely light of the blest Deitie. Vain mortals think on this, and raise your mind Above the bodies life; strike through the skie With piercing throbs and sighs, that you may find His face. Base fleshly fumes your drowsie eyes thus blind.” (III. i. 31–33.) In Giles Fletcher’s “Christ’s Triumph after Death” the most elaborate attempt is made to convey the idea of the blessedness of the union of the soul with God through the pleasure of mere sense and at the same time to show how the object with which the soul is joined is in every respect a super-sensible entity. At first the blessedness of the soul’s life in heaven is presented both as a pleasurable enjoyment of the sense of sight, of hearing, and even that of smell, and as a more spiritual pleasure in the exercise of the faculties of understanding and will. Speaking of the joy of those souls that ever hold