digestion;
they believed also that they are sometimes delusions of Satan. Richard
of St. Victor says, "As Christ attested His transfiguration by the
presence of Moses and Elias, so visions should not be believed unless
they have the authority of Scripture." Albertus Magnus tries to
classify them, and says that those which contain a sensuous element
are always dangerous. Eckhart is still more cautious, and Tauler
attaches little value to them. Avila, the Spanish mystic, says that
only those visions which minister to our spiritual necessities, and
make us _more humble_, are genuine. Self-induced visions inflate us
with pride, and do irreparable injury to health of mind and body.[27]

It hardly falls within my task to attempt to determine what these
visions really are. The subject is one upon which psychological and
medical science may some day throw more light. But this much I must
say, to make my own position clear: I regard these experiences as
neither more nor less "supernatural" than other mental phenomena. Many
of them are certainly pathological;[28] about others we may feel
doubts; but some have every right to be considered as real
irradiations of the soul from the light that "for ever shines," real
notes of the harmony that "is in immortal souls." In illustration of
this, we may appeal to three places in the Bible where revelations of
the profoundest truths concerning the nature and counsels of God are
recorded to have been made during ecstatic visions. Moses at Mount
Horeb heard, during the vision of the burning bush, a proclamation of
God as the "I am"--the Eternal who is exalted above time. Isaiah, in
the words "Holy, Holy, Holy," perceived dimly the mystery of the
Trinity. And St. Peter, in the vision of the sheet, learned that God
is no respecter of persons or of nationalities. In such cases the
highest intuitions or revelations, which the soul can in its best
moments just receive, but cannot yet grasp or account for, make a
language for themselves, as it were, and claim