[Footnote 383:  “Sonnets on the River Duddon,” xxxiv.]

[Footnote 384:  “Lines composed above Tintern Abbey,” 95-102.]

[Footnote 385:  “Miscell.  Sonnets,” xxxiii.]

[Footnote 386:  “Prelude,” xiv. 112-129.]

[Footnote 387:  “Prelude,” ii. 396-418.]

[Footnote 388:  “Lines composed above Tintern Abbey,” 35-48.]

[Footnote 389:  Wordsworth’s Mysticism contains a few subordinate elements which are of more questionable value.  The “echoes from beyond the grave,” which “the inward ear” sometimes catches, are dear to most of us; but we must not be too confident that they always come from God.  Still less can we be sure that presentiments are “heaven-born instincts.”  Again, when the lonely thinker feels himself surrounded by “huge and mighty forms, that do not move like living men,” it is a sign that the “dim and undetermined sense of unknown modes of being” has begun to work not quite healthily upon his imagination.  And the doctrine of pre-existence, which appears in the famous Ode, is one which it has been hitherto impossible to admit into the scheme of Christian beliefs, though many Christian thinkers have dallied with it.  Perhaps the true lesson of the Ode is that the childish love of nature, beautiful and innocent as it is, has to die and be born again in the consciousness of the grown man.  That Wordsworth himself passed through this experience, we know from other passages in his writings.  In his case, at any rate, the “light of common day” was, for a time at least, more splendid than the roseate hues of his childish imagination can possibly have been; and there seems to be no reason for holding the gloomy view that spiritual insight necessarily becomes dimmer as we travel farther from our cradles, and nearer to our graves.  What fails us as we get older is only that kind of vision which is analogous to the “consolations” often spoken of by monkish mystics as the privilege of beginners.  Amiel expresses exactly the same regret as Wordsworth:  “Shall I ever enjoy again those marvellous reveries of past days?...”  See the whole paragraph on p. 32 of Mrs. Humphry Ward’s translation.]

[Footnote 390:  These objections are pressed by Lotze, and not only by avowed Pessimists.  Lotze abhors what he calls “sentimental symbolism” because it interferes with his monadistic doctrines.  I venture to say that any philosophy which divides man, as a being sui generis, from the rest of Nature, is inevitably landed either in Acosmism or in Manichean Dualism.]

[Footnote 391:  This is perhaps the best place to notice the mystical treatise of James Hinton, entitled Man and his Dwelling-place, which is chiefly remarkable for its attempt to solve the problem of evil.  This writer pushes to an extremity the favourite mystical doctrine that we surround ourselves with a world after our own likeness, and considers that all the evil which we see in Nature is the “projection