would seem to identify it rather with the all but non-existing “matter” of Plotinus (see Bigg, Neoplatonism, p. 199), than with the superessential “One”; but the later Neoplatonists found themselves compelled to call both extremes [Greek:  to me on].  Plotinus struggles hard against this conclusion, which threatens to make shipwreck of his Platonism.  “Hierotheus,” whose sympathies are really with Indian nihilism, welcomes it.]

[Footnote 148:  The following advice to directors, quoted by Ribet, may be added:  “Director valde attendat ad personas languidae valetudinis.  Si tales personae a Deo in quamdam quietis orationem eleventur, contingit ut in omnibus exterioribus sensibus certum defectum ac speciem quamdam deliquii experiantur cum magna interna suavitate, quod extasim aut raptum esse facillime putant.  Cum Dei Spiritui resistere nolint, deliquio illi totas se tradunt, et per multas horas, cum gravissimo valetudinis praeiudicio in tali mentis stupiditate persistunt.”  Genuine ecstasy, according to these authorities, seldom lasted more than half an hour, though one Spanish writer speaks of an hour.]

[Footnote 149:  Mrs. Humphry Ward’s translation, p. 72.]

[Footnote 150:  But we should not forget that the author of the Epistle to Diognetus speaks of the Logos as [Greek:  pantote neos en hagion kardiais gennomenos].  In St. Augustine we find it in a rather surprisingly bold form; cf. in Joh. tract. 21, n. 8:  “Gratulemur et grates agamus non solum nos Christianos factos esse, sed Christum ...  Admiramini, gaudete:  Christus facti sumus.”  But this is really quite different from saying, “Ego Christus factus sum.”]

[Footnote 151:  “Greek” must here be taken to include the Hellenised Jews.  Those who are best qualified to speak on Jewish philosophy believe that it exercised a strong influence at Alexandria.]

[Footnote 152:  Proclus used to say that a philosopher ought to show no exclusiveness in his worship, but to be the hierophant of the whole world.  This eclecticism was not confined to cultus.]

[Footnote 153:  This account of “Hierotheus” is, of course, taken from Frothingham’s most interesting monograph.]

[Footnote 154:  So Ruysbroek says, “We must not remain on the top of the ladder, but must descend.”]

[Footnote 155:  Another description of the process of [Greek:  haplosis] may be found in the curious work of Ibn Tophail, translated by Ockley, and much valued by the Quakers, The Improvement of Human Reason, exhibited in the Life of Hai Ebn Tophail, newly translated by Simon Ockley, 1708.]

[Footnote 156:  [Greek:  ou monon mathon alla kai pathon ta theia.]]

[Footnote 157:  See Harnack, vol. iv. pp. 282, 283.  Frothingham’s theory necessitates a later date for Dionysius than that which Harnack believes to be most probable; the latter is in favour of placing him in the second half of the fourth century.  The writings of Dionysius are quoted not much later than 500.]