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 CHRISTIAN MYSTICS

Their Lives and Legacies throughout the Ages

Christian Mystics tells the story of sixty men and women whose mystical devotion to
God transformed the times in which they lived and still affects our present-day search for
spiritual meaning. Moving from key figures of the early Christian age to the great mystics
of modern times, and giving special emphasis to the great high points of mysticism in the
medieval, early modern, and Eastern Orthodox traditions, the book describes the lives of
visionaries including Clement of Alexandria, Saint Bonaventure, Blaise Pascal and
Simone Weil. It reveals the richly diverse expressions that mystical experience has found
during two thousand years of Christian history, and shows how it underpins Christian
ritual and doctrine as a source of spiritual inspiration for all believers.
Ursula King (FRSA) is Professor Emerita in Theology and Religious Studies at the
University of Bristol. Widely known internationally, her many publications include
several books on Pierre Teilhard de Chardin and women in world religions. She now
works freelance on comparative spirituality, interfaith dialogue and wider issues of
religion and gender.
 CHRISTIAN MYSTICS
Their Lives and Legacies throughout the Ages

URSULA KING

LONDON AND NEW YORK

 First published in the United Kingdom and the rest of the world
excluding the United States of America 2004
by Routledge
11 New Fetter Lane, London EC4P 4EE

Routledge is an imprint of the Taylor & Francis Group

This edition published in the Taylor & Francis e-Library, 2004.

© 2001, 2004 Ursula King

Parts of this book first appeared in Christian Mystics: The Spiritual
Heart of the Christian Tradition, published in 1998 by Simon and
Schuster Editions, New York. Text copyright © 1998 Ursula King,
edition copyright © 1998 BTB Illustrated Books, London
First published in North America 2001
by HiddenSpring, an imprint of Paulist Press
997 Macarthur Boulevard
Mahwah, New Jersey 07430
All rights reserved. No part of this book may be reprinted
or reproduced or utilised in any form or by any electronic,
mechanical, or other means, now known or hereafter
invented, including photocopying and recording, or in
any information storage or retrieval system, without
permission in writing from the publishers.
British Library Cataloguing in Publication Data
A catalogue record for this book is available from the British Library

ISBN 0-203-23081-7 Master e-book ISBN

ISBN 0-203-38769-4 (Adobe e-Reader Format)

ISBN 0-415-32651-6 (hbk)
ISBN 0-415-32652-4 (pbk)
 CONTENTS

Introduction 1
Chapter One: Background and Themes 5
Chapter Two: Early Christian Mystics 12
Chapter Three: Medieval Mystics 30
Chapter Four: Mystics of the Early Modern Period 69
Chapter Five: Eastern Orthodox Mystics 95
Chapter Six: Mystics of Our Time 109

Conclusion 121
Bibliography 124
Index 126
Acknowledgments 134
 INTRODUCTION

A mystic is a person who is deeply aware of the powerful pesence of the divine Spirit:
someone who seeks, above all, the knowledge and love of God and who experiences to
an extraordinary degree the profoundly personal encounter with the energy of divine life.
Mystics often perceive the presence of God throughout the world of nature and in all that
is alive, leading to a transfiguration of the ordinary all around them. However, the touch
of God is most strongly felt deep within their own hearts.
There are many different kinds of mystics in all religions, and we have in recent years
become increasingly aware of their existence and heritage. Many people today are drawn
to mystics for inspiration and transformation. They offer a message of wholeness and
healing, of harmony, peace, and joy—also of immense struggles fought and won. During
the twentieth century we have witnessed destructive events not thought possible in earlier
times. We have observed the breakdown of old values, the questioning of traditional
ways of life, as well as of the teachings of religion. There is much doubt and searching, as
well as an immense spiritual hunger, especially among the young. To respond to this need
and counteract deep existential anguish, many people look to other religious traditions,
especially those from the East, to find meaning, direction and purpose for their lives.
Others turn to the sources of their own culture and religion to find answers to their
questions, to rediscover the original vision and spirit at the heart of Christianity. For some
this is a social gospel or one of liberation; for others it is an inward, mystic call. Yet for
many Christian mystics of the past it was a combination of an inner and an outer quest, a
journey that led deeply into the divine center of their own souls, but then moved outward
again to the concerns of God’s created world and those of suffering humanity.
To rediscover the story of the Christian mystics is a great adventure. Their manifold
experiences and examples can be truly empowering for our own lives. Mystics traveled
along the margins of the ordinary and the extraordinary, the world of the mundane and
the world of the spirit, where all things are made whole. Today, at the beginning of a new
millennium, we too are finding ourselves at an important threshold of a new, perhaps
different and more difficult world, where we can gain much from spiritual nourishment
The Christian mystics speak to us across the centuries, and if we listen, we can learn
something about the deepest experiences of their lives, so that we too may glimpse the
glory of God and feel the healing touch of the Spirit
The story of the Christian mystics is one of an all-consuming, passionate love affair
between human beings and God. It speaks of deep yearning, of burning desire for the
contemplation and presence of the divine beloved. Mystics seek participation in divine
life, communion and union with God. This yearning is kindled by the fire of divine love
itself, which moves the mystics in their search and leads them, often on arduous journeys,
to discover and proclaim the all-encompassing love of God for humankind.
The unending quest for loving union and communion with God runs like a golden
thread throughout the Christian centuries. Mystic experience lies at the very depth of
 Christian Mystics 2

human spiritual consciousness. It is one of great intensity, power and energy matched by
nothing else. All other relationships count as nothing when compared with the
relationship of the soul to God, the intense consciousness of God’s love and presence.
Because of this, mystical experience is seen as the heart of all religion, the point of light
to which all seekers are drawn.
The vision of God occurs in a “dazzling darkness,” brighter than the brightest light. It
is a vision of great splendor and empowerment that mystics ceaselessly describe, even
when affirming that it is entirely incommunicable. The long line of Christian mystics
represents a great company of such seers who want to pass on to us the precious riches
bestowed upon them, which truly are at the spiritual heart of the Christian tradition.
Where can we meet these Christian mystics? How can we catch a glimpse of their
experience, a taste of what they found? How can we follow in their footsteps and learn to
be lovers of the Divine? We can listen to their stories, trace the lineaments of their inner
lives through the words they left behind, and discover in their writings an experience of a
God both far and near, as much present in the spark of our soul as in the starry heavens
and the universe around us.
In the beginning, Christian mysticism was fed by two streams: the Jewish heritage and
Greek thought, especially its contemplative ideal taught by ancient philosophers. At its
very core is the experience of Jesus himself as a person filled with divine life who taught
his followers about God’s love for his creatures and promised them the powerful support
of the divine Spirit. The Christian Bible, especially the New Testament, records Jesus’
teachings, but also the experiences of his earliest disciples. These texts have been an
inspiration for Christian mystics through the ages.
Christian mystics have experienced God in countless ways—as the ultimate Godhead
or Ground of Being, as God who is Father but also Mother, or as God intimately present
in the humanity of Jesus through his life, death and resurrection, in the glory of the
cosmic Christ or in the presence and gifts of the Spirit Christian mystics share certain
characteristics, but they are all very different as individuals who lived in different times
and places.
Many mystics are men, but an extraordinary number of Christian mystics are women.
Mystics have been members of religious orders, priests and laypeople, ascetics and
monastics, and people—married or single—in ordinary life. There are passive mystics—
those who reject the world and withdraw from it—and active ones, who are led back into
the world and become immersed in a round of activities, profoundly transformed by a
new spirit. The great company of Christian mystics truly reflects the iridescent diversity
that is humanity. The immense potential of their greatness, as also some of the limits of
their vision, resonates in all of us.
Christian mystics have existed ever since the beginning of Christianity and new ones
continue to appear. They possess the power to transform themselves and the world
around them by following a “way,” a teaching about the ascent of the soul to God, about
loving union with God expressed through compassionate and self-forgetting love for
others that can inspire us to do likewise. Over the centuries, the experience of the mystics
has grown into a body of teachings that early Christian writers called mystical theology.
The word mysticism is modern but describes for us what the ancients understood by this
“mystical theology”: the communication of an extraordinary experience of great
 Introduction 3

transformative potential for individuals as well as the Church and the world.
The story of the Christian mystics vividly communicates the inspiring heritage of a
great mystery: the experience of an all-consuming love for both God and the world. It is
an experience of a profound spiritual integration that holds the promise of joy and
passion, ecstasy, and suffering overcome, a spiritual wholeness and completion that
reaches its goal in God. The following pages describe the background and central themes
of Christian mysticism, and unfold the story of the most influential mystics of the early
Church. The early Christian mystics laid the foundations for the large number of mystics
in medieval Europe (Germany, France, Italy, England, and the Low Countries). But the
history of Christian mystics did not come to an end with the Reformation; on the
contrary, in the early modern period a whole new group of mystics appeared, both in the
Catholic churches of Spain and France, and also among several Protestant groups. Yet
another rich seam of the Christian mystical tradition is represented by the Eastern
Orthodox mystics who lived in the different countries of eastern Europe. Far from being a
tradition of the past alone, the examples of Christian mystics can be found today right
across the different Christian churches around the world. It is the aim of this book to open
a window on this rich heritage of Christian mystical experience, which speaks so strongly
across time and place to our own need and circumstance. I hope that readers will enjoy
the new vision they discover through their reading as much as I did through writing this
story and that they will feel strengthened and renewed by it.
 CHAPTER ONE
BACKGROUND AND THEMES

The formative period of Christian mysticism lies in the first five centuries of our era.
Christian experience, doctrine and mystical theology developed then, side by side, based
on the life and teaching of Jesus as recorded in the Christian Scriptures. The early
Christians understood his message as the revelation of God the Father on earth, in his
son, Jesus, and of his dwelling within us through the Holy Spirit. They wanted to know
and to see God, and sought perfection in following the way of Jesus.
Jesus and his earliest disciples were Jewish, and the fellowship of the early Christians
was deeply shaped by their Jewish heritage, not least the world of the Hebrew Bible. But
Christian experience moved into a new direction by proclaiming that God had come to
earth, taken flesh and lived as a human being in Jesus of Nazareth. As John’s Gospel says
about the Word who was God and was with God: “And the Word was made flesh, and
dwelt among us.” This affirmation soon developed into what is called the doctrine of the
Incarnation, and it is this, more than anything else, that marks Christianity and Christian
mysticism as distinctive and different from that of other religions.
Christianity is a deeply mystical religion—although some dispute this because they
think of it mostly in institutional terms. At its heart is Jesus’ own experience expressed as
“I and the Father are one,” the message of utter divine unity. But Jesus also stands for the
revelation of the fullness of God’s love poured out over all of humankind in the sending
of his Son and of his Spirit Soon the early Christian theologians formulated the
implications of these utterances in the doctrine of the Trinity, of one God in three
persons—Father, Son and Spirit. Much of Christian mysticism revolves around the
experiential realization, embedded in prayer, ritual, ascetic practices and contemplation,
of what such a trinitarian and incarnate God was like, of how human beings could know
God and of how they could be at their most intimate with him.

The Biblical Background

A wealth of scriptural passages have inspired Jewish and Christian mystics alike.
Through an allegorical reading of Scripture, the mystical significance of particular texts
was heightened so that biblical images and teachings nourished Christian mystics through
the ages. In the Hebrew Bible, which Christians call the Old Testament, the book of
Genesis includes the important teaching that the human being is created in the image of
God. A fundamental insight for Christian mystical theology, this teaching expresses a
vital truth about the relationship between God and his creatures, and also about the nature
of the soul. Other important images from the Old Testament are Jacob’s vision of a ladder
reaching down from heaven to earth, providing a connection between both realms;
Moses’ encounter with God in the burning bush on Mount Sinai; Isaiah’s awesome
Temple vision of the Lord in glory; and the most fertile source of all, the Song of
 Christian Mystics 6

Songs, with its erotic and sexual imagery, which was mystically interpreted as
symbolizing the relation between the soul and God.
In the Christian Scriptures of the New Testament the mystics found important sources
in the writings of John and Paul. John’s Gospel speaks about God’s life in us and Jesus’
call to his disciples to seek holiness and perfection in order to become true “children of
God.” Paul’s great mystical experience on the road to Damascus, which changed him
from an enemy into an ardent supporter of the early Christians, made him into one of the
strongest witnesses to the power of the spirit of Christ, “in whom we live, move and have
our being.” While the Gospels describe Christ’s life, his death and resurrection, the
Pauline Epistles bear witness to an intense and deeply transforming faith, rooted both in
powerful personal experience and in the community of the early disciples, which later
became the Christian Church.
Paul describes himself as “a man in Christ,” affirming a deep union with the Divine
which does not negate his own identity but enables him to live within the divine nature
itself: “I live, now not I; but Christ lives within me.” He also sings the praises of active
love, of charity, inspired by the fire of divine love and outlines a vision of the cosmic
Christ, the Christ who “is all, and is in all.”
Many other mystics have had similar experiences. The living encounter with God, as
experienced by Paul on his way to Damascus, is so powerful and compelling that the
mystic cannot resist the divine summons to a new life. The call to seek God’s love above
all things becomes a splendid adventure that engages the whole human being: body, mind
and soul. It is an adventure that Christian mystics have pursued by many different paths,
but usually in the context of community and fellowship, expressing their love in active
concern for others, rather than as a lonely endeavor only benefiting themselves.
The greatest passages on Christian love, on the mutual indwelling of Father, Son and
Spirit, and on the mystery of the Incarnation are found in John’s Gospel where Jesus says
at the Last Supper, “Love one another as I have loved you.” Here the breaking of the
bread, the celebration of shared fellowship and communion, which is a joyous
thanksgiving, or Eucharist, reveals a profound truth about the interpenetration of spirit
and matter, where matter itself becomes a vehicle for the Spirit, a sacrament. The mystics
have been nourished by this sacramental spirituality expressed in Jesus’ words: “I am that
living bread which has come down from heaven: if anyone eats this bread he shall live for
ever. Moreover, the bread which I will give is my own flesh; I give it for the life of the
world…. Whoever eats my flesh and drinks my blood dwells continually in me and I
dwell in him.”

The Hellenistic World

Christian mystical theology cannot be understood without its biblical background and the
historical and cultural context of the early Church. The early Christians lived within a
Hellenistic culture. The development of Christian theology,whether mystical or doctrinal,
was deeply influenced by Greek thought patterns. The word mysticism is connected to the
mystery cults of the ancient Greeks, which revealed the knowledge of things divine to an
inner circle of initiates, the Gnostics, who alone possessed true knowledge about the
nature of reality and the human being. The very notion of the soul is Greek rather than
 Background and themes 7

biblical, but it has had a very deep impact on Christian experience and thinking. Plato’s
philosophy and his description of the soul’s journey from appearance to reality, the
highest Idea of the Good, the teachings of Neoplatonism and the mystical philosophy of
Plotinus—all influenced Christian thinkers to take up the contemplative ideal, the search
for the true knowledge of God.
Mystics are sometimes called the “elect of the elect,” or the “friends of God.”
Mysticism is not unique to Christianity, and Christian mystics share many characteristics
with the mystics of other religions. Yet one must ask to what extent Christian mysticism
is the same as or different from mystical experiences and teachings in other religions.
All mysticism is characterized by a passion for unity. To the mystic, true Being and
Ultimate Reality are One. This can be experienced as both impersonal and personal, as
Ground of Being, Ultimate Source, Perfect Goodness, Eternal Wisdom, Divine Love,
God, or the Godhead. This Reality contains, yet transcends, everything there is. It is the
One in whom all is lost and all is found.
Christian mystics aspire to an intimate union of love with God, seeking God’s presence
as the very “ground of the soul.” The human being is endowed with a spiritual sense that
opens us inwardly, just as our physical senses open us outwardly. Thus Augustine of
Hippo speaks of the “eye” of the soul and the “ear” of the mind, and others refer to the
“eyes of faith,” which open us up to higher spiritual realities.
Based on their experiences, mystics have developed a complex set of teachings about
divine knowledge and how it is to be obtained. This includes philosophical doctrines
about the nature of God, the relation between God and the soul, the soul’s journey to God
and the abiding union and intimate love between God and the soul. At a practical level,
different rules and exercises have been worked out to help seekers along the path and
indicate the stages of the mystic way to communion with God.
Although Christian mystics aspired to true knowledge—a real gnosis—of God, they
distinguished themselves from the Gnostics and the various forms of Gnosticism in the
ancient world, which date back to pre-Christian times. In fact, there was much
controversy between Christian and Gnostic writers. The latter were seen as heretics by
Christians because of the distinction they made between spirit and matter, God and the
world. Their teachings about a distant and absolute Divine Being and an inferior Creator
God who had made the material world, including the flesh of human beings, were at
variance with the Christian understanding of God and the world. The Gnostics laid claim
to esoteric knowledge about God and the universe. They believed in a complex hierarchy
of spiritual beings, but communicated this knowledge only to the elect, whereas the
Christian message about Jesus was addressed to all It would have been inconceivable for
the Gnostics to accept that God could descend into matter, take up a human body and
sanctify the flesh. Given the importance of martyrdom in the early Christian Church,
before Christianity became an official state religion, Christian writers defended the reality
and dignity of the human body, offered up for the love of God and sharing in the
sufferings of Christ, which they understood as real and not merely apparent, as some
people taught
 Christian Mystics 8

Asceticism and Monasticism

Early Christian mysticism developed in a context of sharing in Christ’s passion through
martyrdom, which was followed by a strong emphasis on asceticism, which in turn led to
the development of the monastic life. When Christianity became the official religion of
the state in the fourth century, martyrdom was no longer necessary. Those who wished to
practice the highest possible perfection opted for an ascetic life, often withdrawing to live
in the desert, as Jewish and Egyptian ascetics had done before. The Christian ascetics
soon developed the monastic ideal, originally as a solitary life (monos, meaning “alone”
in Greek) pursued by the individual, but monasticism eventually took on a corporate
character with rules, teachings handed down from one generation to the next, and leaders.
It was among the early Christian philosophers, ascetics and monastics that the
foundations for Christian mysticism were laid. Many are the personalities who
contributed their experiences and teachings, but they stand out much less sharply as
individuals than do the Christian mystics of later centuries who often left
autobiographical writings. It was the aim of ascetic and monastic life to achieve the
conquest of self through renunciation so that, once purified from all obstacles, the soul
might live the perfect life face to face with God, in direct communion and union with
him. In the silence of the desert, in the solitude of the cell, free from all worldly
entanglements, the mystic could ascend to the contemplation and knowledge of God, and
loving union with him.
Some people maintain that these early Christians were not really mystics because their
experiences were so different from those of the later mystics or that the mysticism they
practiced was not really Christian but of a Greek philosophical kind, a sort of
“philosophical spirituality” that had nothing specifically and originally Christian about it
This can be refuted, however. Although much influenced by its Jewish and Greek
background and similar to other forms of mysticism in its passion for the Absolute,
Christian mysticism also has very distinctive features of its own. While Platonic
philosophy stresses the essentially spiritual nature of human beings and their kinship with
the Divine, Christianity teaches that they are God’s creatures rather than his kin, utterly
dependent on and sustained by him, but created in the image of God, which is deeply
imprinted in their being. The true nature of the human being is a balanced integration of
spirit and flesh, a true unity, not a dualistic separation whereby only the spirit is close to
the Divine. Platonic and Neoplatonic writers speak of the soul’s ascent to God, whereas
Christianity emphasizes the descent of God into the world so that the world and all
humanity can become one with God. The mystic’s intense longing for such union can be
understood in different ways: It can literally mean absorption, fusion, and utter identity,
as is the case in many mysticisms, or it can mean the highest consummation of love,
where the lover and beloved in their most intimate union still remain aware of each other,
as in Christian mysticism.

Love of God
Also very different is the rhythm between contemplation and action, which are held
together in the ideal of Christian love. For the Christian the love of God is expressed
 Background and themes 9

through the love of Christ, who unites human beings to him, and through him to one
another. Thus the experience of the Christian mystic is not the Neoplatonic “flight of the
alone to the Alone,” but rather occurs in a community context by seeking participation in
the mystery of Christ, itself inseparable from the mystery of the Church, the Body of
Christ. The Christian mystic is not primarily seen as a privileged individual or a member
of an intel lectual elite, as among Platonists and Gnostics, but rather as a living cell of the
Body of Christ Thus the mystical life represents the full flowering of Christian baptism,
which is the rite in incorporation, the foundational sacrament, for membership of the
Church. Because of this, mystical experience is in principle open to all. It is for
everybody, not just the elect
Of great importance also is the concept of God who is not simply One, Ultimate
Reality or the Absolute, but a personal Being who yet transcends all notions of
personhood found among human beings by forming a community of persons within the
mystery of the Trinity. God works mysteriously among human beings through his grace,
his inexhaustible love, which creates the very possibility for the soul to seek and love
God.
Evelyn Underhill has called the mystics the “ambassadors of God.” Given the Christian
concept of a God of infinite love, however, it would be more appropriate to describe them
as “the troubadours of the love of God” who have left us so many of their songs in the
form of aphorisms, sayings, poems, hymns, essays and autobiographies—so numerous
are the literary genres in which mystical experience has been celebrated and described.
We have access today, as never before, to this treasure house of the human spirit.
Surveying the rich heritage of Christian mystics, what are some of the main themes that
directed and shaped their unending quest for union with God?

Stages on the Path

The way of the mystic has over time been divided into three significant stages through
which the mystic had to pass to achieve union with God. It is like a “ladder of
perfection,” or scala perfectionis, which begins with the lowest stage of the purgative
life, the way of purification, understood as detachment, renunciation and asceticism, to
move away from the world of the senses and ego to the higher, eternally abiding reality
of God.
Such purification of the senses and the mind, an utter stripping away that could include
many practices of self-mortification, leads to the second stage, which is the illuminative
life. At this stage the mystic draws nearer to divine unity, reaching the heights of loving
contemplation. Fully illumined, he or she realizes the ultimate mystery of all that exists
and dwells with joy in a state of sublime ignorance, likened to utter darkness, to an abyss
of nothingness.
This is followed by the highest stage, the unitive life, the ultimate goal of loving union
with God, an ecstatic experience of overwhelming joy. Some mystics have described this
experience of union as a spiritual marriage between God and the soul, preceded by a
spiritual betrothal during the stage of illumination. Others see the whole mystical journey
as a process of “deification”—an important idea in Eastern Orthodox mysticism—but
however intimate this union with God is, Christian mysticism never abandons the
 Christian Mystics 10

otherness of God, and the mystic never ceases to be God’s creature.

The Ultimate Goal

Christian mysticism can be Christocentric or theocentric, but these forms may also be
combined. The mystic’s devotion and contemplation can focus on the figure of Jesus
Christ, his humanity with its healing ministry, suffering,death and resurrection, or on
Jesus as the divine Logos and eternal Word, or on the presence of Christ in all things, his
divine Lordship as Pantokrator, or ruler of the universe. There are many passages in the
New Testament that inspire such devotions, and numerous Christian mystics give witness
to a deeply personal and very intimate experience of the presence of Christ.
Theocentric mysticism focuses directly on God, on God’s Being and attributes. It is
here that Christian mystics have been most influenced by the Greek ideal of
contemplation and taken over many ideas from Platonic and Neoplatonic philosophy. But
Christian mystics also contemplate a triune God—God as Trinity—and God as Creator,
who inheres with and in his creation. The visible universe reflects the beauty and
perfection of the divine mind—expressed in Platonic terms, it is a reflection of its
heavenly archetypes—and the image of God is reflected in the human soul.
Whatever mystics try to convey about their knowledge and experience of God,
however rapturously and ecstatically they express it, their vision far transcends, in fact
explodes all limits of human language. Given this intrinsic insufficiency of language,
Christian mysticism distinguishes its descriptions of God by way of negation or
affirmation.
Perhaps most widely used and known is the negative way, the via negativa (or
apophatic way), whereby anything we say of God is so misleading that it must be denied.
God is so unimaginably “other” that we can come to know him only by stripping away,
by negating every attribute and description. This is why Dionysius the Areopagite speaks
of the “divine darkness” of God, and an unknown medieval mystic refers to the cloud of
“unknowing.”
The via negativa has a great tradition in Christian mysticism both East and West, but it
also has its critics. It is a question of whether it is simply a device to cope with the limits
of language or whether it also comprises a certain metaphysics that leads to a rejection of
the world, of anything that is not God
Some Christian mystics have a strong preference for the via positiva (or the kataphatic
way), which celebrates God in positive terms, affirming the divine perfections whereby
God possesses all qualities in a sublime and limitless way. The goodness and beauty of
creation, the positive attributes of all created things, the love between human beings can
all help to seek, praise and find God.
The following chapters will show how different mystics have expressed their
experience of union with God through the centuries, how particular themes find
exemplary expression and embodiment in the life and writings of different individuals.
From the early Christian mystics of the first five centuries who laid the foundations for
all later Christian mysticism, we shall move on to its flowering in the Middle Ages. After
considering the extraordinary richness and diversity of medieval mystics, we shall discuss
important mystics of the early modern period, the time after the Reformation, which also
 Background and themes 11

produced a number of outstanding Protestant mystics. We shall discover the great

mystical tradition of the Eastern Orthodox Church and meet some modern mystics of the
twentieth century.
It is probably true to say that recent years have seen a greater interest and fascination
with the mystics of all ages and faiths than any previous period in history. What can we
learn from the great company of Christian mystics? What is the significance of their
ceaseless quest today? How can the human community, living in the new millennium,
make the right use of the invaluable treasures of Christian mysticism for its own greater
good and well-being? Looking at the rich history of the Christian mystics will help us to
answer some of these questions.
 CHAPTER TWO
EARLY CHRISTIAN MYSTICS

How did Christian mysticism begin? It is difficult to answer this question with absolute
certainty. There is no one person, no definite date, no single occurrence that represents
the clear starting point of the Christian mystical quest. But the main reason and prime
inspiration for seeking God above all was Christ’s own example, and his command, “Be
perfect, as your heavenly Father is perfect” (Matt 5:48).
Christian life and faith were based on a profound desire to seek and find God by
following Jesus’ teachings and his “way” as described in the Gospels. How this should be
done was, however, understood quite differently by different people, and soon a mystical
theology developed that drew its inspiration from diverse sources. The burning desire for
union with God is vividly documented in the lives of the early Christian martyrs and
saints, but for a more explicit reflection on the nature and goal of Christian life we need
to turn to early Christian theologians and writers. What we know about their encounters
with God is based on the documents they have left us. By reading them we can discern
not only their personalities and voices, but also some of the dynamics of their social and
political worlds, so different from our own.
The story of the emergence of Christianity as a new religion in the Roman Empire is
fascinating and complex. The context and growth of Christian life was not at all like what
we in the West now think of as Christianity. Its institutions and thought patterns
developed in countries around the Mediterranean long before the coming of Islam, among
peoples formed by the classical worlds of Greece and Rome, in ancient Palestine, Egypt,
North Africa, Syria and Arabia. It was a time of Roman power politics and colonialism, a
time of uncertainty and persecution, when the mystery cults and teachings of oriental
religions gained ascendancy throughout the Roman Empire. There was a hunger for new
certainties and new knowledge (gnosis), and many were the teachers who offered
instruction and promised enlightenment.
It was during the second century C.E. that a common Christian belief system, a regula
fidei, was formulated, and the most important institutions and practices of the Church
came into existence. It is also during this time that we find the earliest Christian writers
on mystical theology in North Africa and the Middle East Many of their arguments deal
with the nature of “saving knowledge” (gnosis) or acquaintance with God brought by
Christ Gnosticism, which may have arisen independently from Christianity among Jewish
sectarians, was a threat to the early Church because it taught that matter was evil and only
the spirit was good. Yet many, perhaps even most, Gnostics of that time thought of
themselves as Christians. A proliferation of different Gnostic groups and sects came into
existence in early Christianity. They all shared a profoundly dualistic view of reality
whereby the material world was rejected as false and evil, whereas salvation was found
through true gnosis, or knowledge, about the innate divinity of the soul and its eventual
 Early christian mystics 13

return to the Highest One, the ultimately Unknowable Source of all spiritual beings.
The beginnings of Christian mysticism occurred during the second century C.E. in
North Africa, then a thriving center of Roman culture. It contained the world cities of
Carthage and Alexandria, second only in importance to Rome. Alexandria was the center
of commerce between Europe and the East, but it was also a focal point of Greek and
Semitic learning. Here the Hebrew Scriptures were translated into Greek (Septuagint),
and the Jewish thinker Philo produced a synthesis between Greek philosophy and Jewish
theology. Greek scholarship and science reached some of their highest development in
Alexandria. Founded by Alexander the Great in 334 B.C.E., the city had at first been a
center of Greek culture in Egypt, then the leading provincial capital of the Roman
Empire. Its library and museum were famous throughout the ancient world. The city soon
attracted members of the new Jesus movement who searched for learning and desired to
combine their faith with the insights of Greek philosophy.
According to tradition, the disciple Mark made his first Christian convert in Alexandria
as early as 45 C.E. and thus opened a new phase in the history of the city. We know little
about these early years, but during the second century the important Catechetical School
was founded in Alexandria to propagate Christianity among the educated classes.
Christianity originally spread in cities rather than in the countryside, and the rise of early
Christian mysticism is also connected with the city. It developed from the city to the
desert, rather than the other way round.
During the second and third centuries C.E., outstanding members of the Christian
community at Alexandria—Clement and Origen—developed a synthesis between the true
knowledge of God and the Christian faith. They asserted that God, the Unknown, can be
apprehended by following the threefold path of purification, illumination and union
achieved through loving contemplation.
The development of Christian mysticism was subsequently much shaped by the
experiences of ascetics and monastics who, under the influence of Clement and Origen,
withdrew to the desert where they devoted themselves to the contemplation of God and to
extreme ascetic practices, already known to Jews and Egyptians. Their rigorous askesis
(exercises) marked them out as “athletes of the spirit” The otherworldliness of their
discipline, which has been compared to Yogic and Zen practices, often meant a rejection
of earthly life and a contempt for the world and the body.
Virginity became the highest ideal. It profoundly influenced the lives of the monastics
who first lived alone in cells or huts, or as hermits and anchorites in the desert, then
formed themselves into communities under the rule of a common superior. This
established the pattern for Western monasticism, through which the individual soul could
find perfection, ascend to the highest ideals of the spiritual life and achieve mystical
union with God but also be of service to other human beings through prayer and active
good works.
Such ascetics and monastics, both men and women, were found in great numbers in
Egypt, North Africa, Syria, Arabia and Palestine. Their ascetic practices and mystical
teachings laid the foundations for all future mystics of Western and Eastern Christianity,
and in later centuries they would influence the early mystics of Islam.
It is a matter of some debate as to who might be counted as the first known Christian
mystic, since the early personalities and voices are often less distinct than those of more
 Christian Mystics 14

recent times. Their individuality is less easy to discern, and few personal details are
known. The major Christian writers of the second half of the second century—Justin,
Irenaeus and Clement—all wrote against the Gnostics, but still used some Gnostic ideas
in arguing for the truth of the Christian faith. Clement of Alexandria, in particular, is
considered the first writer on mystical theology, and since his views influenced many
later mystics, he will be the first figure considered here.

Clement of Alexandria (c. 150–c. 215)

The exact dates of his life are uncertain, and few details are known except that he was
born and brought up in Athens. As a young man he traveled and studied in different
places of learning in Italy and the eastern Mediterranean area, but was particularly drawn
to Alexandria, the intellectual center of his time. There he became of pupil of Pantaenus,
the first leader of the Christian Catechetical School, founded for the teaching of the
cultured and well educated. Much influenced by Greek philosophy, the school was
Platonist in orientation.
Through Pantaenus’s teaching, Clement was converted to Christianity and eventually
himself became a teacher at the Catechetical School. In 190 he succeeded his mentor as
leader of the school. He held this position until 202, when he fled Alexandria during the
persecution of Christians by the Roman emperor Septimius Severus. Clement found
refuge and employment with a former student, Alexander, bishop of Jerusalem, with
whom he stayed until his death sometime between 211 and 215.
During his time in Alexandria, Clement was one of the major intellectual leaders of the
Christian community there. He wrote several theological works and biblical
commentaries, not all of which have survived. Some of the students he taught later
became theological and ecclesiastical leaders in the Church, such as Origen, who
followed him.
Although thoroughly loyal to the Church, Clement was deeply influenced by Greek
philosophy. Plotinus was his near contemporary, and Platonic and Neoplatonic ideas are
found throughout his writings. He drew on them for his interpretation of the Christian
faith. While some of his contemporaries denied the importance of philosophy for the life
of faith, Clement considered philosophy as another divine gift to humanity, in addition to
the gift of Christ, the Logos, or Word. Clement was one of the early thinkers of the
Church who wrestled with the relationship of Christian faith to philosophy and culture.
The beginnings of true Christian Platonism and humanism are found in his thought
Clement was kept busy with several theological and other disputes concerning social
justice and Christian witnessing. His polemics were addressed to two different audiences.
First, there were the Gnostics, who argued that salvation could only be reached through
esoteric knowledge or illumination, but not through faith. Against them Clement upheld
faith as the basis of the whole spiritual life, but he agreed that “true gnosis” was also an
important element in the Christian faith, necessary for acquiring true spiritual and
mystical knowledge. Faith must precede understanding. But its ultimate aim is the
assimilation to God so that a person may become righteous, holy and endowed with
wisdom. Then there were those Christians who were content with faith alone but did not
seek deeper understanding. In fact, they denied the value of philosophizing. But Clement
 Early christian mystics 15

argued against them, saying that there exists an integral connection between faith and
knowledge, or “true gnosis.”
Clement’s major and best known works are the Paedagogos (The Teacher) and
Stromateis (Miscellanies). It is in them that we find his ideas on the nature of “true
gnosis,” the vision of and union with God, and the divinization of the human being. He
was a rather unsystematic writer, yet he introduced some of the key ideas that became
central to Christian mysticism. Later commentators on his works have sometimes
speculated whether Clement himself ever enjoyed mystical experiences. But this is one of
those question which must remain forever unanswered.
It may be going too far to call Clement the founder of Christian mysticism, but he was
certainly an innovator in combining his faith with Platonic philosophy. He appropriated
certain mystical themes from Plato, although he was fully aware of the difference of his
own views, which were firmly grounded in the Christian Scriptures. He was the first
writer to introduce the words mystical and mystically into Christian literature.
There is no doubt about the depth of his dedication to the incarnate Christ, who is the
true teacher of all, not only of the elect However important true knowledge or gnosis is,
he did not consider it a precondition for salvation. Nor did he teach that gnosis is
something innate, that the soul has a divine core. Yet the idea that one who has true
gnosis is superior to the simple believer is central to his thought For him true gnosis is the
gift of Christ, but a gift that can also be acquired and perfected through more training.
The goal and fruit of true gnosis is the vision of God, the full vision of the pure in heart
enjoyed in heaven, but its attainment begins on earth in this life as a gradual process
linked to the practice of virtues and moral perfection. It also includes the cultivation of
detachment and “passionlessness,” or perhaps serenity, and leads to the gift of
deification.
Clement was the first to speak extensively of human “divinization,” or “becoming like
God” as a goal of Christian perfection. Supported by biblical texts, he held the view that
God divinizes the human being through his teaching in Christ. His view is summed up in
his famous sentence: “I say, the Logos of God became man so that you may learn from
man how man may become God.” The theme of Christian divinization was further
developed by the Greek church fathers and retains great importance in Orthodox
Christianity. Inspired by both Platonic ideas and biblical texts, they could see a
congruence between the believer’s identification with Christ, the God-man, and the
teaching of Greek philosophers about the goal of human existence. From the Jewish
thinker Philo, Clement borrowed the idea that God is to be sought, as Moses sought him,
in darkness, and is reached by faith, reasoning and knowledge. But the grace of knowing
comes from God through his Son. Clement speaks of three stages of the search, likened to
the three days of Abraham’s journey. The first stage is the perception of beauties, the
second is the desire of the good soul, and in the third the mind sees spiritual things, “the
eyes of the understanding being opened by the Teacher who rose again the third day.”
The highest contemplation is a special gift. It is then that the divine image is sealed upon
the soul, which was made in God’s image, by the Son, who is the perfect Image.
Clement emphasized the ultimate unknowability and inexpressibility of God in order to
highlight Christ as the only path we have into the Divine Abyss. He used familiar
Platonic ideas for expressing this apophatic approach to the divine mystery, thereby
 Christian Mystics 16

showing that philosophical thoughts perfectly agreed with John’s words that “no one has
ever seen God; it is only the Son, who is nearest to the Father’s heart, who has made him
known” (John 1:18).
Clement was also the first to emphasize the twofold goal of contemplation and action,
a theme much developed by later mystics. Drawing on the story of Mary and Martha in
Luke’s Gospel (Luke 10:38–42), Martha is presented as a symbol of the active life and
Mary as that of the contemplative life, later often seen as two basic stages of the spiritual
journey, although the emphasis on their significance varies greatly. The assessments of
Clement’s contribution to Christian mysticism vary widely, depending on the
acceptability of his use of Greek ideas in the formulation of his thought But there can be
no doubt that this Alexandrian theologian laid much of the groundwork for later Christian
mystical theology by the introduction of some of its key ideas. These deeply influenced
many other Christian mystics, not least his successor, Origen.

Origen. (c. 185–c. 254)

Origen, called “the Adamant” by his contemporaries, is one of the most influential and
controversial theologians of the early Church. Sometimes described as “master mystic,”
he exercised a tremendous influence on Christian spirituality and mystical piety. His
mysticism is deeply nourished by biblical thought, and much of his life’s work was
concerned with drawing out the allegorical and spiritual meaning of scriptural texts.
Origen spoke of rising above senses and shadows to one mystical and unspeakable vision.
Surrounded by loyal disciples, he lived a life of asceticism, abstinence and strict
discipline to find this ultimate vision of God.
Who was this towering, influential figure, so often quoted by later writers? Born in
Alexandria of Christian parents, Origen was educated in the same milieu that produced
Clement of Alexandria and Plotinus. He was the first teacher of the Church to come from
a Christian background. His father died in 202, during the persecution of Septimius
Severus from which Clement had fled. Origen was attracted to seek the glory of
martyrdom for himself and thereby prove the strength of his faith, but his mother
prevented him from doing so. Instead, he had to provide for her and his six younger
brothers, earning money by teaching while following a life of strict asceticism. It is said
that as a young man he took the biblical words “…there are eunuchs who have made
themselves eunuchs for the sake of the kingdom of heaven” (Matt 19:12) quite literally
and castrated himself so as to ensure a life of complete chastity. But later in life he
deplored such rigorous fanaticisim.
Origen studied under Clement and after the latter’s flight from Alexandria succeeded
him as head of the Catechetical School. He became thoroughly familiar with Greek
philosophy, especially Neoplatonism, but also learned Hebrew and became a great
authority in biblical scholarship. He was so much drawn to study and research that he
employed a junior colleague to do most of his teaching at the school, thus leaving him
free for studying, writing and traveling. Soon he was busy producing many exegetical,
doctrinal and devotional writings as well as polemical works. Much sought after as a
preacher, he led a very active life, traveling to Rome, Greece, Arabia, Antioch and
Palestine and becoming involved in ecclesiastical disputes. He had some notable students
 Early christian mystics 17

who praised his worth and great talents, whereas his enemies found much to criticize and
disagree with. In other words, he was a very controversial figure both in his lifetime and
afterwards, but was recognized as a great teacher whose main achievements were the
work done on the Greek text of the Old Testament and his commentaries on the whole
Bible. His orthodoxy was later much debated. Christian writers in the West generally
judged him more favorably than did those of the East.
In 215, when Alexandrian Christians were massacred in what came to be known as the
Fury of Caracalla, Origen was forced to leave the city. He went to live in Caesarea
Maritima in Palestine, where he opened another school that attracted many students. This
was now the base for his activities until the year 250, when he was imprisoned and
tortured during the persecution of the emperor Decius. He survived this ordeal but died
soon afterwards in about 254 in Tyre, where his tomb was long held in honor and still
known during the period of the Crusades.
One of the greatest exponents of the allegorical interpretation of Scripture, Origen
searched the Bible for the “secret and hidden things of God.” Beyond the literal meaning
of the texts there exist one or more spiritual meanings, which have to be discovered for
God’s ways and message to humankind to be understood. Fundamental to Origen’s
mystical theology is the idea that the soul’s beauty consists in being created in the image
of God so that there exists a kinship between the human mind and God. There is a
progressive revelation of God in the Bible and a progressive growth of the spiritual life in
the believer.
For Origen, Christianity provides a ladder of ascent to the Divine, and the Church can
be seen as a “great school of souls.” After baptism the Christian passes through purgation
and illumination, gradually progressing to a final knowledge of God, a God whose
essential nature is goodness and who seeks the love of his creatures but desires a love that
is freely given. The transcendent God is source of all existence who, through his
overflowing love, created all things and thereby accepted a degree of self-limitation. God
created rational and spiritual beings through the Logos, which became incarnate, living
and dwelling in Jesus Christ, whose role is essential in bringing the believer to God. But
Jesus appears differently to different people, according to their spiritual capacity. While
some see nothing extraordinary in him, others recognize him as their Lord and God, the
union of God and man. In his commentary on John, Origen dwelled on the titles of
Christ, such as Lamb, Redeemer, Wisdom, Truth, Light and Life. Christ, the Son, who
leads to the One who is the Father, has many different aspects and faces that are like
rungs on a ladder of mystical ascent to the beatific vision of God.
For Origen, the mystery of union between the soul and God, as well as that of the
Church and God, is symbolically most beautifully expressed in the Song of Songs, of
which he was the first Christian interpreter. His commentary on this text from the
Hebrew Bible has been preserved only in part, and then only in its Latin translation, but it
is based on the claim, already held by the Jews, that the true meaning of this ecstatic love
poem is really a spiritual one.
Origen’s interpretation yields three different levels of meaning. On the first level the
Song of Songs is simply a wedding poem, an expression of passionate, intimate love
between a rustic bride and a royal bridegroom. On the second level it represents Christ’s
love for his Church. On the third, mystical, level it expresses the deep yearning of the
 Christian Mystics 18

soul to be made one with the divine Word. The Song of Songs thus ultimately becomes
the story of the union of the soul with God.
Origen also took up the theme of Martha and Mary, of the active and contemplative
life. This distinction, together with many other ideas about the spiritual life and the nature
of Christian perfection, was passed on to those who followed him. His generally strong
ascetic bend, his world-denying attitude and temperament exercised a deep influence on
the Greek ascetic tradition and the Latin West. His example and teachings soon helped to
shape the beginnings of Christian monasticism. It was among the early Christian ascetics
and monastics that Christian mysticism found its definite expression, creating a specific
pattern, vocabulary and orientation which was to shape Christian ideals for many
centuries.

Ascetics and Monastics (the Third to the Fifth Centuries)

Christians of the early Church soon developed a desert spirituality based on the thought
of Clement and Origen, who saw the vision of God as the goal and end of human life.
Both had emphasized the combination of asceticism and mysticism, which eventually
became the basis for Christian monasticisim. Inspired by the example of Christ himself,
led by the Spirit into the wilderness and tempted there by the devil, many Christian
disciples withdrew into the solitude of the desert to seek Christian perfection through a
life of ascetic denial and withdrawal from the world. They were passionately searching
for God, yet now no longer in the cities and centers of learning, but in the desert, where
they devoted themselves to a life of renunciation, celibacy and virginity.
Ascetic ideas developed early in the Christian community with its preaching of the
imminent coming of the kingdom of God. The early Christians expected the end of the
world soon and awaited Christ’s return, his “second coming,” in prayer, hope and faith.
Their otherworldly expectation led to a sense of detachment from the surrounding world
and its concerns. Soon the demand for askesis, or discipline, already advocated in the
New Testament, led to the counsel of seeking continence, abstinence and physical
hardships of all kinds in order to attain a higher spiritual goal. A certain depreciation of
the body, of sexual relations and marriage developed that may well have been due to
Eastern and Gnostic influences. Groups of virgins and ascetics were already present in
second-century Christian congregations, and Origen and his group of disciples in
Alexandria represent a good example.
These early ascetics were not in any way organized; they did not live in communities
apart or wear special dress. They worked for the good of the Church and the poor, and
were part of their local congregation. Yet they followed certain ascetic practices, kept
particular hours of prayer and also worshiped apart from the congregation as a whole. As
social customs of the time exacted a greater standard of modesty and withdrawal for
women, who in any case were not allowed to perform pastoral duties as freely as men,
devout Christian women formed groups of virgins dedicated to God even before groups
of male ascetics had become an accepted norm.
Gradually these ascetics withdrew from their congregations in the city into more rural
surroundings and greater isolation. They then moved from inhabited places to tombs and
abandoned settlements, into mountains and caves, and eventually into complete isolation
 Early christian mystics 19

in the wilderness of the Egyptian desert This progressive withdrawal from city life was
also much influenced by the repeated persecution of Christians by different Roman
emperors. Particularly severe was the reign of Trajanus Decius, who was the first to
persecute Christians throughout the entire empire. Whereas before him persecutions had
been sporadic and local, he issued an edict in the year 250 ordering all citizens to make
sacrifices to the state gods in the presence of Roman officials. The penalty for
disobedience was death, and countless Christians who defied the government lost their
lives, including the bishops of Rome, Jerusalem and Antioch. It was during this
persecution that Origen suffered torture.
Thousands of others fled to exile in the mountains and deserts, so that solitude was
forced upon them rather than chosen. There were individual ascetics, however, who stood
out through their absolute dedication to a solitary life of renunciation. They were also
much inspired by the example of Christian martyrs who had given up their lives for God.
Since Christ himself had died on the cross, obedience to death was part of the Christian
calling, and death through martyrdom was the supreme trial of faith.
Early in 251, Decius had to abandon his persecution. Public opinion condemned the
extreme violence of the government and applauded the passive resistance of Christians
whose movement became strengthened rather than weakened through persecution and
martyrdom. By 313, when the emperor Constantine promised Christians state protection
in his Edict of Milan, the Church became more established, and martyrdom ceased to be
an option. It was easier for Christians to live in the world, and their conduct became more
lax. The only alternative for sincere Christian dedication was now a life of rigorous
asceticism, where the “athletes of the spirit” could fight against the world, the flesh and
the devil.
The desert, with its vast and lonely spaces, was considered an abode of demons, a
place of refuge for the ancient pagan gods. Struggling against these demons and their
own inner temptations, exercising physical restraint and suffering hardships of all kinds,
the ascetics trained their bodies and minds, conquered sin, practiced virtues and
unceasing concentration in prayer in view of one great end: to achieve the contemplation
of God in purity of heart. The loneliness of the desert was where God was found; it was
also the place where temptation was strongest, because it came from the depths within,
not from distractions without This was the place par excellence where the soul could find
union with God, a union of iron and fire, as later mystics so vividly described it.
These ascetics may seem to us rather distant and irrelevant. Some undertook
extraordinary contortions and excesses, whether standing on a pillar for years, having an
arm permanently raised in the air or going to excessive lengths in fasting, which seem
strange and inhuman to us. Yet in spite of all aberrations, the lives of these desert saints,
both men and women, who under the stress of persecution fled from the inhabited world
and devoted themselves to meditation and prayer in great solitude, contain a great deal of
courage and wisdom and contributed much to the growth of Christian mysticism.
Mystical life might occasionally have developed spontaneously, as it did in the early
Church with the Christ-mysticism of Paul and John, but it generally needed a specific
discipline, a conscious preparation and practice, which evolved gradually in the Church.
At the level of thought, this development was fostered by the contact of Christianity and
Platonism; at the level of practice, it was much shaped by the desert experience of
 Christian Mystics 20

ascetics and monastics.

Of course, asceticism did not start with Christianity. We know of Jewish asceticism
among the ancient Hebrew prophets, and also among the Qumran community near the
Dead Sea. John the Baptist had lived an ascetic life in the wilderness, and there was
pagan asceticism too. It is known that a community of ascetics lived in the Egyptian
desert as early as 340 B.C.E., and and it was in Egypt that Christian asceticism first
flourished, from which early Christian monasticism developed. From Egypt ascetic and
monastic forms of life spread to the rest of North Africa, to Syria, Palestine,
Mesopotamia and Persia—the whole of the ancient Near East.
The monastic ideal was first a solitary one (monos= “alone”), and the ascetics lived
alone, as hermits and anchorites who developed the monastic ideal as a life of perfection
and renunciation. After the persecutions were over and Christianity became the official
religion of the Roman Empire, devout Christians refused to compromise with the world
in the way the Church had now consented to do. They wanted to maintain the old
standards of purity and renunciation. Their main way of expressing their absolute
dedication and fervor consisted in living apart from the world, following a life of poverty,
practicing obedience to a spiritual leader, chastity and various forms of bodily austerities.
From the beginning both men and women followed the ascetic and monastic life.
Sayings of practical wisdom exist from both desert fathers and mothers, though best
known is perhaps The Life of St. Antony. Written by St. Athanasius, it did much to
disseminate the ideal of the ascetic life and solitary monasticism in the Western world. It
describes the life and temptations of the hermit Antony, who is said to have lived over a
hundred years, from about 251 to about 356, in the Egyptian desert This hermit ideal
captured the Christian imagination. Antony’s struggle with the demons of the desert was
seen as a model of Christian life and was often depicted in Christian art.
The solitary life offered much opportunity for ceaseless, undistracted contemplation; it
also demanded much endurance and provided many occasions for mortification. But in
practice such complete renunciation also meant utter loneliness, which could easily lead
to eccentricity and even madness. Self-denial could develop into an exaltation of
suffering, and askesis could become an end in itself rather than a means to find God.
Thus new theories developed about the best way of finding God and leading the ideal
Christian life. Soon it was thought better to practice renunciation in a group, under the
guidance of a wise leader, and not to become a hermit until one had first spent many
years in a community. By about the fourth century groups of monks, each living
originally in a single cell or hut, came together to live under the same roof and follow the
rule of a common superior. In this way the monastery as we know it developed. The
monk withdrew from the world out of love of God and neighbor; the monastic life was
intended to bring perfection to the individual soul, which was then to be used in the
service of others, whether by prayer or good works.
Contemporary with Antony was Pachomius (c. 290–346), who wrote the first rule for
monks to regulate their communal life. This rule governed the development of cenobitic,
or communal, monasticism, which eventually replaced the eremitic, or solitary, type of
ascetic life. It was the generally accepted monastic rule until St Benedict of Nursia, in
central Italy, wrote the Benedictine rule in the sixth century, which gave medieval
monasticism its definite and lasting shape in the West.
 Early christian mystics 21

Pachomius is said to have founded nine monasteries for men, containing some three
thousand monks, but also two for women. In many parts of the Roman Empire women
lived as ascetics, deaconesses, prophetesses and nuns. Women recluses had been known
in earlier, pagan times. Women held a high position in the early Church and were drawn
to celibate life before men. Unencumbered by marriage, they were free to devote
themselves totally to the ideals of Christian life and perfection, seeking God with all their
heart The strength of Christianity lay in many ways in its female members, who were
prominent among the martyrs and contributed much to the growth of Christianity.
Clement of Alexandria had taught that women and men shared a common grace and
salvation, and that their virtue and training were alike. In his time women studied the
Scriptures, followed the instructions of Christian teachers—Origen had a number of
women pupils—and participated fully in the development of asceticism and monasticism
in Egypt. They lived as recluses in the desert and followed a life of asceticism as
strenuous as that of men It seems that ascetic communities came earlier into existence
among women than men. In fact, such female religious communities existed in Egypt as
early as the middle of the third century.
A century later thousands of women were known to live in convents, and one city near
Cairo is said to have held as many as twenty thousand nuns. A common pattern seems to
have been that of double monasteries for men and women. The convent was at some
distance from the monastery, usually divided by the river Nile; the men worked at
agriculture and handicrafts to support the women with their surplus, whereas the women
made clothes for the men. An abbess was in charge of the women just as the men were
led by their abbot Some of the life of these monks and nuns is described in Paradise of
the Fathers, an account of Egyptian monasticism compiled at the request of a court
official in the early fifth century. Christian women following the ascetic life were also
found elsewhere in North Africa, Palestine, Syria and in other parts of Asia Minor.
Drawn mainly from the well-to-do, but also from courtesans and dancers, the holy
women were described as “manly” in their courageous attempts to seek perfection, the
vision of God, and give service to the poor and needy. There are many women known by
name—Mary of Egypt, Pelagia, Melania, Sylvania, Candida, Paula, Macrina and many
others. Some have been dubbed “harlots of the desert” since they had pursued the monks
to tempt them, but overcome by the men’s holiness, they renounced their own way of life
and withdrew into convents or solitude to seek repentance, divine forgiveness and the
greater beauty of God. Their stories were told by the ancient monks, then translated into
Latin and various vernacular languages. They circulated freely in the medieval world of
Western Christianity, illustrating both the power of sexual desire and the insight that such
desire can also lead to God. The stories of the “harlots” express both the bondage of
desire and the fire of love into which human longing is transformed, once an
allconsuming love of the Divine becomes its sole object.
In early Christianity a great number of both women and men were prepared to
renounce the world and live an ascetic, monastic life. They were honored and revered for
their sanctity, both during their lives and at shrines after their deaths, for they provided a
high example of Christian life for others to emulate. Soon the cult of male and female
saints developed, crowned by that of the Virgin Mary, who was given the title “Mother of
God” (theotokos) in 431. Venerated throughout the Christian world, a woman was now
 Christian Mystics 22

mediator between God and human beings. This laid the foundation for the development
of a rich Marian doctrine which influenced Christian mysticism in the High Middle Ages.
We will never know how many men and women took up the ascetic and monastic life
in the early Christian centuries. Among the countless thousands for whom the desert
became a refuge and place of ultimate spiritual freedom, only relatively few are known
by name. The full story of each individual life’s adventure remains hidden underneath the
testimonials of ever so many ancient texts, remote to us in time and spirit. But we need to
remind ourselves that however difficult it may be to recapture the world of these ascetics
and monastics in full, and however bizarre some of their experiments may appear today,
it was among these imperfect seekers of perfection, haunted by the highest ideal, that
contemplation and action became closely interwoven and the foundations of Christian
ascetical and mystical theology were laid. The pioneering experiences of these women
and men, their journeys of adventure into the unknown, pushed the horizon of the
unending quest for God forever further and created a path on which generations of future
seekers could follow.
It was not only Christians who would do so. There is evidence of Christian influence
on the ascetic practices and doctrines of early Islamic mystics. At the time of
Muhammad, Christianity was a living force in Arabia, Egypt, North Africa, Nubia, Syria,
Asia Minor, in Mesopotamia and Persia, on the shores of the Persian Gulf, in Turkestan
and further east The rise of Islam did not mean the extermination of Christianity and its
adherents. For many centuries Muslims and Christians lived side by side, and there was
contact between ascetics and mystics just as there was between traders, craftsmen and
scholars. It is evident that at a time when Islamic theological and mystical doctrines were
first developed, Muslims found themselves almost everywhere in contact with Christian
forms of worship and culture. From a contemporary perspective of interfaith encounter
these contacts would be particularly exciting to explore, but we have to confine ourselves
to the main thread of our story by following the accounts of Christian mystics.
As time moves on, the figures of Christian mysticism become more sharply defined,
their profile and individuality more clearly determined. Of lasting influence for the
development of Christian mystical theology, especially in its Greek form in the East,
were the three great Cappadocian fathers, Gregory of Nyssa, his brother Basil the Great
and their friend Gregory of Nazianzus. Cappadocia was an ancient district in east central
Anatolia, once under Zoroastrian influence and still retaining an Iranian character when
under the power of Rome. This region remained an important bulwark of the eastern
Roman Empire until the eleventh century, and today is part of Turkey. Gregory of Nyssa,
in particular, was important for the further development of Christian mysticism.

Gregory of Nyssa (330–395)

Gregory came from a distinguished, saintly family in Caesarea Maritima, an ancient port
city on the Mediterranean coast, south of contemporary Haifa in Israel, which was then
an important center of early Christianity. Deeply influenced by his philosophical training,
he first decided to become a teacher of rhetoric. It is uncertain whether he was married
for some time or not, but it is clear that he eventually took up the life of an ascetic. He
then entered the monastery founded by his brother Basil, who had written a well-balanced
 Early christian mystics 23

set of Long Rules for his community. These became the basic text for monastic life in the
Christian East and thus exercised an immense influence. They later inspired Benedict of
Nursia when he wrote his Rule, which became foundational for monasticism in the Latin
West.
In Basil’s Rules practical and spiritual advice go hand in hand. The goal of Christianity
is the imitation of Christ, to be practiced according to the vocation of each individual.
Everything, whatever it is, is done for the glory of God.
Gregory followed this life of cenobitic monasticism for some years, but at the age of
forty he was called to be bishop of Nyssa, a town in Cappadocia. He then became much
involved in church affairs, traveled to Jerusalem and Antioch, took part in the Council of
Constantinople and was the spokesman of the Orthodox community. The first systematic
theological thinker since Origen, Gregory was the leading church theologian in the
struggle against Arius, who denied the divinity of Christ. He also was another Christian
Platonist, and his brief treatise On Not Three Gods relates the theology of three persons in
the Godhead—Father, Son and Spirit—to Plato’s teachings on the One and the many.
Gregory’s lasting contribution lies in his ascetic and mystical writings, which combine
Platonic and Christian inspirations. Foremost among them is the Life of Moses, written
for a friend, but other mystical texts are From Glory to Glory and commentaries On the
Beatitudes and On the Song of Songs, all of
which combine devotional with ethical interests. Much concerned with the spiritual
meaning of biblical texts, Gregory looked to the Old and New Testaments and the living
tradition of the Alexandrine school to draw inspiration for his teachings. In the Life of
Moses he used the journey of the ancient Hebrews from Egypt to Mount Sinai as a pattern
of the progress of the soul through the temptations of the world to a vision of God. One
of the great representatives of the “mysticism of darkness,” Gregory was perhaps the first
to describe the mystical life as an ascent of the soul to God, an unending journey leading
to an ever greater realization of God’s ultimate mystery.
In each human soul there exists a divine element, a kind of inner eye capable of
glimpsing something of God, for there exists a deep relationship, an affinity between
human and divine nature. Thus the mind can progress ever further toward the
contemplation of God, and yet the more one knows of God, the greater becomes the
mystery, the “darkness,” the hiddenness of God’s face.
Gregory used the events of Moses’ life—God’s revelation in the burning bush, the
reception of the Law on Mount Sinai—to develop his teaching on God as the only One,
the Unknowable and Boundless One who transcends everything there is. God became
human, became man, so that we can see him, in Christ.
In Gregory’s interpretation, the life of Moses becomes a symbol of the spiritual
journey of the Christian to God. Moses’ experience was not a withdrawal from active
involvement in this world. Although he left the people behind when he “boldly
approached the very darkness itself” on Mount Sinai, God instructed him in the cloud. He
then sent him down to instruct others and be the leader of his people. The Christian must
practice the discipline of the desert, at least internally if not outwardly, but ultimately
contemplation must flow into action.
Most distinctively, Gregory teaches that spiritual life continually progresses. It is not
one of static perfection. Moses’ attainments throughout his journey show that from each
 Christian Mystics 24

summit new horizons open, there is a joy in going on and on. “The continual
development of life to what is better is the soul’s way to perfection.” True perfection
consists in the growth of ever more goodness by obedience to God in Christ, through
whom we shall be restored to our original, divine likeness, enabling us to manifest God.
Reaching into the infinity of God and entering into ever greater participation in divinity is
an unending process.
The life and teaching of Gregory of Nyssa as that of other early Christian mystics
provide abundant proof that mysticism is not something apart from life and the concerns
of the world. On the contrary, the mystical and moral always go together, action and
contemplation interact with each other. Christian mystics were ascetics and monastics,
but they were also people of their time who shaped the institutions of the Church,
influenced political and economic events, and got involved with the sufferings, pain and
longings of their contemporaries. Their deepest reflections on the meaning of human
nature and destiny, however, were fed by the powerful springs of a new faith, which
provided a most radiant, all-powerful vision of a God both far and near, with whom
human beings could become united in deepest, most intimate love. Such a vision also
inspired one of the greatest Christian theologians of the Western Church: St. Augustine.

Augustine of Hippo (354–430)

Neoplatonism was the main influence in the development of Christian mysticism in both
East and West. After Gregory of Nyssa the transmission of mystical teachings in Eastern
Christianity occurred through a different line of teachers than in the West, where
Neoplatonic ideas were handed down for many centuries through Augustine’s works. We
shall now follow the development of mysticism in the West and return much later to the
mystics of Eastern Orthodox Christianity.
Like so many others, Augustine drew on Neoplatonism to explain the gradual rise of
the soul away from the distractions of the material world to union with God. His
experience, as related in the famous Confessions, was the vision of divine light, which
completely transformed his entire being. After a long and tempestuous quest he was
compelled to recognize that “The true philosopher is the lover of God.” In these words
from The City of God he has left a portrait of himself. At first attracted by philosophy and
the ideal of contemplation, he eventually finished up as one of the most ardent lovers of
God, whose unique religious genius and brilliant intellect have been a lasting inspiration
for Christians right up to the present
Who was Augustine of Hippo, revered as a doctor of the Church since the early Middle
Ages? Applying a modern epithet to him, one might call him both a mystic and a militant.
Contemplation and action were mingled in his life as in few others. He has told us his
absorbing story in his own words in the Confessions, the first, and for some the greatest,
spiritual autobiography, which he wrote at the age of about forty-five, shortly after he had
been made a bishop. It tells the story of his restless, reckless youth, his search and
yearning, until he found God and became a Christian. Less factual than devotional, its
outpourings speak so much of repentance, thanks-giving and joy that this book has been
described as the “reflections of the bishop on his knees.” It has been an immensely
 Early christian mystics 25

influential text, blending mystical insights with personal narrative.

Born in Roman North Africa, Augustine was the son of a Christian mother of great but
simple piety, and a pagan father. His mother, later known as St. Monica, instructed him in
the Christian faith as best she could, but he abandoned it when he went to study in
Carthage. He led a dissipate life and had several mistresses, but eventually lived with one
woman for about fifteen years, and a son, Adeodatus (“Given by God”), was born from
this union.
In Carthage, Augustine studied philosophy and rhetoric, with the ambition of becoming
a good speaker. The works of the Roman writer Cicero made an enormous impression on
him, lighting in him the desire to seek “the wisdom of eternal truth.” He engaged in an
intense spiritual struggle to find this truth, and at first he felt enlightened by the teachings
of the Manicheans, who taught a dualistic doctrine, believing in a perpetual conflict
between the powers of light and darkness. Plotinus taught him to look within to find God,
and Augustine has described how, through an act of introspection, he experienced a
mystical transformation, a vision or touch, which revealed to him that God is light, a pure
spiritual being, and that evil is darkness, as the Manicheans said. This sudden awareness
of God, though momentary and fleeting, made him realize that the way of return to God
must be through escape from the flesh, which for him meant primarily escape from
passionate sexual entanglements.
He left Carthage for Rome, and eventually reached Milan, where he learned much
about the heroic achievements of Christian ascetics. He admired the story of St. Antony
in the desert and was attracted to the Church through the sermons of St. Ambrose, then
bishop of Milan and a great preacher. Augustine’s complete surrender to God is
expressed in his immortal conversion story told in Book VIII of the Confessions. One
day, when walking in a Milan garden, he heard a child’s voice calling, “Take up and
read.” He opened the New Testament and read the words of Paul: “…put on the Lord
Jesus Christ and make no provision for the flesh, to gratify its desires” (Rom 13:14). This
broke down his resistance to and made him return the Christianity of his youth.
Soon afterwards, in 387, he was baptized by Ambrose in Milan. He then left for Rome,
traveling with his mother and some friends. At Ostia, Rome’s port city, his mother died,
joyous with the knowledge that her son was now a Christian. Augustine has recorded his
last conversation with her in a famous discourse in the Confessions. This is modeled on
the Neoplatonic ascent from this world to the other to share a momentary experience of
eternal life.
In 388, he returned to North Africa, where he stayed in a monastery for several years.
A decisive turn came in his life when he was ordained as priest and soon afterwards, in
396, was made a bishop. From then until his death in 430 he labored ceaselessly for the
Church, being deeply involved in all the theological controversies of his time. He wrote
on almost all aspects of the Christian faith and produced an immense literary output,
made possible only by the constant use of stenographers and his great facility for ex
tempore formulations. Augustine’s influence on the further development of Christian
theology is virtually unparalleled in that he laid the foundations for the formulation of so
many theological doctrines. Yet he has left us no systematic treatise on mysticism. His
mystical insights are scattered throughout his writings. Aside from the experiences
related in the Confessions, some of his deepest thoughts are found in his sermons and
 Christian Mystics 26

scriptural commentaries, especially those on the Psalms, the Gospel and First Letter of
John, and in his work entitled The Trinity.
Augustine held strong views on the inherently sinful nature of human beings, but also
stressed the saving grace and love of God. On one hand he teaches that this grace can
only be found through the Church, the city the other hand he also believes that each soul,
however depraved, possesses an inborn relationship with the Absolute, an innate impulse
toward God. His mystical theology is theocentric, not Christocentric—it is the passion for
the Absolute first experienced in his love for philosophy, for truth and wisdom that grew
into the certainty and joy of God’s presence, whose utter transcendence remains
ultimately incommunicable. Augustine was a master in using the language of paradox to
express the essentially inexpressible, the knowledge of the Unknowable, the
incommunicable joy of divine life.
There is much of the legacy of Platonism in Augustine’s longings and search for the
truth, in the account of his spiritual journey and encounter with God. But when he
eventually turned to biblical religion, he could produce a new and lasting synthesis by
combining the classical philosophical heritage with Christian experience and insight. Not
only the philosophers, but the Bible also taught that God’s image is imprinted on the
human soul, and thus the soul provides a temporal and mutable image of the eternal and
changeless. It is the task of the human being to seek to know God through this image in
the soul. This cannot be achieved, however, without following a disciplined life.
God is the supreme Good. Only in him can the human being reach perfection. God’s
nature is love, and by loving God the human being can ultimately participate in divine
love, in love itself, which is the empowering source for loving one another. Augustine’s
all-transforming experience of the dynamic energy and center that is God is beautifully
expressed in one of the passages of the Confessions:

Most highest, most good, most potent, most omnipotent; most merciful, yet most
just; most hidden, yet most present; most beautiful, yet most strong; stable, yet
incomprehensible; unchangeable, yet all-changing; never new, never old; all
renewing…ever working, ever at rest; still gathering, yet nothing lacking;
supporting, filling and overspreading; creating, nourishing, and maturing;
seeking, yet having all things…. (Conf. I:IV, 4)

Dionysius the Areopagite, or Pseudo-Dionysius (c. 500)

It was chief ly through Augustine’s works that Neoplatonic thought was handed down to
Christian theologians in the West, until in the ninth century the works of “Dionysius the
Areopagite” were translated into Latin and became widely known in the Church.
Dionysius, or Denys in the vernacular, is a mysterious figure. Little is known about this
important mystic apart from his works, in which he fused Christian and Greek thought
into a synthesis of mystical doctrines that are of seminal influence for all succeeding
Christian mystics. They shaped theology and spirituality of both Eastern Orthodoxy and
Western Christianity.
“Dionysius the Areopagite” is a pseudonym, referring to a convert of Paul in Athens, a
figure mentioned only briefly in the New Testament (Acts 17:34), and said to be the first
 Early christian mystics 27

bishop of Athens. The mystic who took his name was the author of a series of writings,
now thought to be the works of a late fifth- to early sixth-century unknown Syrian monk.
His adoption of this pseudonym with its strong biblical associations was effective, for his
writings were accepted as authoritative because of their supposed link with Paul. The
medieval theologian St. Thomas often refers in his own works to Dionysius as an
authority.
It is perhaps particularly appropriate that a writer who speaks so much about the
hiddenness of God should remain hidden himself. Four of his treatises and some letters
have come down to us, whereas others are known as lost. The influence of his writings—
Celestial Hierarchy, Ecclesiastical Hierarchy, Divine Names, and Mystical Theology—
on Christian mystical thought can hardly be exaggerated, but it is especially the very
short treatise Mystical Theology, consisting of a mere five chapters, that has been more
influential than any other.
Denys addresses the most challenging question of how God can be known, or rather,
how he can be reached by human beings. He says that God cannot be known at all in the
ordinary sense, but he can be experienced, he can be reached and found if he is sought on
the right path. Mystical Theology, written for his friend Timothy, begins with an
invocation of the Trinity, but apart from this there is no mention of God the Father or the
Son. The writing focuses entirely on the utter unity of God, the undivided Ultimate
Reality and Godhead that lives in complete darkness beyond all light. Dionysius writes
that the “unchangeable mysteries of heavenly Truth lie hidden in the dazzling obscurity
of the secret Silence, outshining all brilliance with the intensity of their darkness.” God is
totally beyond the power of the intellect; contemplation is the only way to “divine
darkness,” which can never be grasped by the human mind.
Like other mystics before him, Dionysius uses the example of Moses in his ascent to
Mount Sinai and describes the three stages of the soul’s movement to God as those of
purification, illumination and union. This triad is original to Dionysius, although he
draws on earlier sources, for a similar threefold pattern is already found in Clement of
Alexandria, Origen and Gregory of Nyssa. Later Christian mystical writers derived from
this the so-called three ways of mysticism: the purgative, illuminative and the unitive.
Dionysius advises his friend not to disclose his teaching to the uninitiated. Those who
seek the path of contemplation must leave all activities of the senses and the mind behind.
Human thought can only deal with differences and relationships with things that are
divided, whereas God is utterly undivided. In Dionysius’s illuminating phrase, God must
be sought with an “eyeless mind.” The soul yearns for that “union with Him whom
neither being nor understanding can contain,” who is “Darkness which is beyond Light,”
and whose vision can only be attained through the loss of all sight and knowledge.
Sometimes straining his very language to express the use of his negative method to
reach that which is beyond all negation, he also gives the example of sculptors at work.
These are “men who, carving a statue out of marble, remove all the impediments that
hinder the clear perception of the latent image and by this mere removal display the
hidden statue itself in its hidden beauty.” Similarly the mystic seeker, the soul aiming for
vision of the Divine, must remove all impediments so that “ascending upwards from
particular to universal conceptions we strip off all qualities in order that we may attain a
naked knowledge of that Unknowing which in all existent things is enwrapped by all
 Christian Mystics 28

objects of knowledge, and that we may begin to see that super-essential Darkness which
is hidden by all the light that is in existent things.” God “plunges the true initiate into the
Darkness of Unknowing” where he belongs “wholly to Him who is beyond all things and
to no one else” and gains “a knowledge that exceeds understanding.”
Dionysius also makes affirmations about God. The Godhead overflows into creation
“in an unlessened stream into all things that are,” but knowing these things is only a
knowledge of the shadow, the echo, the reflection of Ultimate Reality, not of the
undivided Godhead in itself. He uses this more affirmative approach in his other works to
which he refers, such as Outlines of Divinity and Symbolic Divinity, no longer extant
today. In his Divine Names he looks at the titles of God drawn from the world of sense,
mental and material images, functions and attributes of the Divine. This is a more
extensive work than Mystical Theology because there is so much more to say when
affirming something about God. Yet the more the soul soars upwards, the more brevity
comes into its own, until the soul is reduced “to absolute dumbness both of speech and
thought.”
Neoplatonism provided Dionysius with the idea of the One of whom nothing can be
said as distinct from the manifestations of this One, which can be described. In his
mystical theology, Dionysius then combined these ideas by applying both negations and
affirmations to one and the same God, thus developing both a theology of denial and
affirmation. It is a stark paradox that God reveals something of himself—revelations that
can be affirmed—yet he does not reveal as he is in himself. Thus the soul can reach true
knowledge of God in himself only by negating and transcending what he has revealed of
himself.
It is a dialectic of affirmation and negation whose goal is the vision of and union with
God. But this aim cannot be reached by ourselves; it is achieved by God searching for
human beings by the active outreach of his love, his own yearning celebrated in the
Divine Names. Why is it, Dionysius asks, “that
theologians sometimes refer to God as Yearning and Love and sometimes as the
yearned-for and the Beloved?” It is because God causes, produces and generates what is
described, and at the same time is this very thing itself. “He is stirred by it and he stirs it
He is moved to it and he moves it” Thus the divine yearning is like traveling in an endless
circle “through the Good, from the Good, in the Good and to the Good, unerringly
turning, ever on the same center, ever in the same direction, always proceeding, always
remaining, always being restored to itself.”
Dionysius’s mysticism is sometimes criticized for being too individualistic, but his
vision of human union with God cannot be understood without the larger corpus of his
writings, which describe the community of the Church with its hierarchy, liturgy and
sacraments. It is a cosmic and ecclesial vision of great spaciousness without which his
breathtaking mystical vision lacks its wider context and horizon. Some object to the
heady Neoplatonism and rarified abstract thinking of this anonymous writer, but the
works of Pseudo-Dionysius came to be accepted as the epitome of apophatic mysticism,
or the mysticism of denial with its via negativa. Considered as authoritative, his writings
greatly stimulated Christian theology and spirituality. They also influenced much of
religious life, especially in the cloister, by inspiring a passionate search for God, leading
to the flowering of medieval Christian mysticism.
 Early christian mystics 29

Orthodox Christian theologians feel somewhat uncomfortable with Dionysius because

of his great emphasis on the Godhead to the detriment of the Trinity. Some think that our
own age is perhaps less in tune with Dionysius’s apophatic mystical approach because of
our more rationalistic theology. But the renewed interest in religious experience, mystical
insight and wisdom across different faith traditions make the Mystical Theology of an
unknown ancient author again particularly attractive. As Bede Griffiths, a twentieth-
century Benedictine monk who spent most of his life in India, has said when speaking
about contemporary interfaith dialogue and the meeting of East and West:
“Neoplatonism, as found in Plotinus and later developed by St. Gregory of Nyssa and
Dionysius the Areopagite, is the nearest equivalent in the West of the Vedantic tradition
of Hinduism in the East”
We will meet Dionysius and his path of negation in seeking union with God again and
again when we look at the great company of Christian mystics who lived during the
period usually referred to in the West as the Middle Ages. After the formative period of
early Christianity, the Western Church experienced several hundred years, sometimes
described as the Dark Ages (seventh to tenth centuries), from which we know little of
mystical life until it was renewed in the twelfth century. It is in that century that this story
continues.
 CHAPTER THREE
MEDIEVAL MYSTICS

The Middle Ages comprise the high point of Christian mysticism. From the early to the
late Middle Ages a great company of Christian mystics appeared, some well known,
others less so. Besides the great figures were many minor mystics, and new ones continue
to be discovered. This is especially true of female mystics, many of whom are becoming
known in new ways and are attracting attention more than ever before.
The mystical speculations of Dionysius the Areopagite greatly influenced the Middle
Ages and were commented upon by several theologians. In Eastern Christianity it was
Maximus the Confessor (580–662) who transmitted the mystical ideas of Dionysius; in
the West it was John Scotus Erigena (810–77) who translated his writings into Latin, thus
making them available as foundational texts for the mysticism of the Christian West At
first almost forgotten, these translations were rediscovered three centuries later, and thus
it happened that from the eleventh to the twelfth century onward mysticism started to
flourish in the Western Church. But by and large it remained a mysticism of monastics
and celibate clerics.
One of the great mystics of the Christian tradition, and the dominant figure of the
twelfth century, is St. Bernard of Clairvaux. The twelfth century is remembered for the
Victorines, who lived in an Augustinian Abbey near Paris and also wrote commentaries
on the writings of Dionysius. While Hugh of St. Victor is largely remembered as a
theologian, Richard of St. Victor was such a well-known mystic that Dante referred to
him in his Paradiso (X, 132).
Also very important was Franciscan mysticism. Represented above all by St. Francis of
Assisi himself, it is especially expressed in the writings of the great St. Bonaventure, the
“Doctor Seraphicus,” who described the soul’s mystical ascent to God. Another example
of Franciscan mysticism is found in Angela of Foligno (c. 1248–1309), a Franciscan
Tertiary, or lay member, of the order who, after marriage, conversion and the deaths of
her husband, children and mother, led an ascetic life. During a pilgrimage to Assisi she
experienced mystical visions of the Trinity, which culminated in the knowledge of “Love
Uncreate” and its image in the human soul.
Other great medieval mystics include Hildegard, the famous abbess from Bingen who
has become especially well known in recent years. From Italy there are the two
Catherines, a hundred years apart, one from Siena, the other from Genoa. In northern
Europe we have the women’s movement of the Beguines, the Rhineland mystics from
Germany and the Netherlands, and the English mystics, male and female, who exercised
an important influence on English piety and devotion. All of these have attracted much
attention in the twentieth century.
Who were these mystics of a bygone age? How did they seek and describe God, yearn
for, desire and love the Divine, reach ecstatic union and communion?
 Medieval mystics 31

The medieval mystic voices are so numerous that it would be impossible to listen to
them all. By following the stories of some of the most significant ones, we can discover
the patterns of their lives, the intensity of their devotion, and the adventures of their
encounters with God. They form a story of many parts that begins in the late eleventh
century and stretches through to the late fifteenth century. We start with the towering
figure of Bernard of Clairvaux, whose life reaches into the middle of the twelfth century.

St. Bernard of Clairvaux (1090–1153)

Bernard was born near Dijon, in France, into a family of seven brothers and one sister of
noble stock. Early on he chose the cloister rather than the traditional pursuits of the
nobility. In the year 1112, after the death of his parents, he and his brothers entered the
austere, new Cistercian monastery of Cîteaux, near Dijon, where he pursued his spiritual
and theological studies. At that time the return to the primitive rule of St. Benedict and
monastic reform spread rapidly throughout Europe. Three years after becoming a monk,
the abbot asked Bernard to choose a place for a new monastery, and thus Clairvaux
Abbey, near Troyes, in northeastern France, was established.
Bernard became its abbot, and soon made Clairvaux into an important center of the
Cistercian order. Although he was a deeply devoted monk who more than anything else
desired a quiet, contemplative life, he soon became much involved in the Church politics
of his time, held offices, founded some sixty monasteries and helped in founding three
hundred others. He could appear obstinate and impetuous, and was given to self-
mortification and austerities whose excesses ruined his health; but he became known
above all for his saintliness and love of God. He developed a doctrine of mystical love
and struggled to combine mystical absorption in God with service to others and the
institutional Church.
Bernard held strong orthodox views and was suspicious of secular learning and
philosophy in matters of faith. He was not afraid to speak out, denouncing the persecution
of the Jews, but also helping to condemn Abelard. He is considered the single most
important figure of twelfth-century Western Christianity who, through his many writings,
exerted an influence over many centuries to come. Canonized in 1174, just over twenty
years after his death at Clairvaux, he was much later, in 1820, declared a “Doctor of the
Church.”
As abbot of the Cistercian Abbey of Clairvaux, Bernard became well known for his
deep mystical devotion to the humanity of Christ, especially his childhood and suffering,
and his veneration of the Virgin Mary. He was the first to write about the contemplation
of the wounds of Christ, one of the great themes of medieval mysticism. His eighty-six
sermons on the Song of Songs also express many of his mystical insights, especially
about Christ as bridegroom of the soul. His mystical experiences and his writing were
always linked to a very active life in connection with his work for the Cistercian order
and for the Church of his time.
In his teaching he insisted that prayer, preaching, self-denial and worship are central to
the life of both Church and state, important for monks and laypeople alike. God should be
loved simply and purely because he is God. Nowhere does this find a more sublime
expression than in his short spiritual treatise De diligendo Deo, or On Loving God, which
 Christian Mystics 32

has been called one of the most outstanding medieval books on mysticism.
Here he describes the ecstasy of the soul transformed into the likeness of God based on
humility and obedience to God’s will. Written between 1126 and 1141, in response to
some questions raised by Haimeric, cardinal of deacon and chancellor the See of Rome,
the text contains several major themes, all connected with the love of God. Loving God
means, above all, to love without measure.
Bernard’s clear and orderly mind sets out the different reasons for and the several
degrees of this exalted love. Why should human beings love God above all? Bernard lists
three reasons: We should love God because of God’s gift to us, because of the gifts of
nature and, last not least, because of the gift of ourselves. The whole of spiritual life is
thus seen as a response to God’s gratuitous love.
If we know ourselves, we are already on the way to God because God created us in the
divine image. But we cannot find God unless we have first been found and led by him so
that we desire to seek him more. Bernard distinguishes carnal and social love, love of self
and love of others, and divides love into four degrees. First we love ourselves for our own
sake; then we love God, but for our own sake. Different again is when we love God for
his sake and, the highest degree, our love of ourselves for God’s sake. The divine love is
sincere because it does not seek its own advantage. “Tasting God’s sweetness entices us
more to pure love than does the urgency of our own needs,” Bernard writes. This is how
he describes this highest experience:

To lose yourself, as if you no longer existed, to cease completely to experience

yourself, to reduce yourself to nothing is not a human sentiment but a divine
experience….
It is deifying to go through such an experience. As a drop of water seems to
disappear completely in a big quantity of wine, even assuming the wine’s taste
and color, just as red, molten iron becomes so much like fire it seems to lose its
primary state; just as the air on a sunny day seems transformed into a sunshine
instead of being lit up; so it is necessary for the saints that all human feelings
melt in a mysterious way and flow into the will of God. Otherwise, how will God
be all in all if something human survives in man?

At other times, Bernard appeals to the imagery of the Song of Songs and speaks of Christ
as the bridegroom coming into the soul. He comes without being seen or heard, from
without and within, from the highest parts and the deepest depths of the soul, stretching
farther than Bernard could see and yet being utterly inward so that he can affirm with
Paul that “In Him we live and move and have our being.” He speaks of Christ’s wisdom,
his gentleness and kindness, his renewal of spirit and mind. Bernard expresses his
wondrous amazement that in his inmost being “I have beheld to some degree the beauty
of His glory and have been filled with awe as I gazed at His manifold greatness.”
One of Bernard’s favorite themes was the wisdom of God, which builds herself a house
in Mary and each Christian. Mary, the symbol of feminine qualities par excellence, is
highly exalted in Bernard’s works, especially in his Homilies in Praise of the Virgin
Mother. What is most interesting to us is Bernard’s view that both feminine and
masculine qualities can be legitimately applied to God—and some writers have even
 Medieval mystics 33

compared his views to Jungian theory—and his emphasis on the necessity of the feminine
in the work of salvation.

Richard of St. Victor (c. 1120–11 73)

One of Bernard’s friends and the most famous teacher of his day was William of
Champeaux. He founded the Augustinian Abbey of St. Victor, near Paris, in 1113, which
developed into a famous center of medieval philosophy, theology and mysticism. While
its monks were no less intent than Bernard on fostering mystical contemplation, they did
not mistrust secular learning as he did, but cultivated the liberal arts and philosophy as an
aid to mystical contemplation. The abbey thus produced a number of prominent scholars,
mystics and poets, of whom we shall only mention Richard of St. Victor, who was prior
of the abbey from 1162 until his death in 1173.
A Scot by birth, Richard was steeped in philosophy but dedicated himself above all to
contemplation, or what we now call mysticism. Not unlike Bernard, he speaks of the
Four Degrees of Burning Love, as one of his writings is entitled. But his best-known texts
are the so-called Benjamin Minor, or The Preparation of the Soul, and Benjamin Major,
or Contemplation, titles that are based on his allegorical reference to Jacob’s twelve sons,
each of whom personifies one of the virtues. Benjamin, the youngest, stands for
contemplation, and for this reason these two important texts on mysticism came to be
called Benjamin Minor and Benjamin Major after the Middle Ages.
Richard of St. Victor was the first theologian to attempt a systematic treatment of
mystical theology. His works exercised a wide influence on both contemporary and
subsequent medieval writers. He was also the first medieval mystic to apply systematic
psychology to the mystical experience when he describes the ascent of the mind from the
contemplation of visible to invisible things and ultimately to a final transforming union.
The ultimate state is one of utter self-surrender and ecstasy which, however, must make
the soul return to compassionate work in the world in imitation of Christ.
Richard follows the Augustinian tradition in seeing knowledge of God as an ascent The
human mind is active in thinking, meditation and contemplation. Whereas the activity of
thinking remains largely undisciplined, however, meditation requires a sustained mental
effort, and contemplation takes the mind beyond the reach of reason to a state of ecstatic
“alienation” outside and beyond itself. Ecstasy takes place when the soul has ascended to
the point where it has left behind both imagination and reason. Richard speaks of the
“wedding” of the human with the divine spirit, implying a state of complete self-
surrender. In describing the ecstasy of the human mind, he relates it to three causes:

For it comes to pass that sometimes through greatness of devotion, or great

wonder, or exceeding exultation, the mind cannot possess itself in any way, and
being lifted up above itself, passes into ecstasy. The human mind is raised above
itself by the greatness of its devotion, when it is kindled with such fire of
heavenly desire that the flame of inner love flares up beyond human bearing.

In such a state the human soul is “radiant with infused heavenly light and lost in wonder
at the supreme beauty of God” and “torn from the foundation of her being” so that she
“no longer thirsts for God, but into God” But what should those feel who have never
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Sarah, opr Hamilton Carhartt Cotton Mills, 1 182 Bolton av — Wm T,
agt Guelph Spring k Axle Co, Ltd (Toronto br), h 346 George
Staniland Geo R, carp, h 129 Sellers av Stanislaw Neidzielski, emp
Toronto Wrecking Co, h 214 Chestnut Stankoff Chris, opr Eaton's, 1
418 King e Stanley Albert, brklyr, h 612 Rhodes av — Alfred, plstr, h
88 Yarmouth rd — Alfred, scavenger, h 95 MelviUe av —Apartments,
232 Bloor e — Arthur, bkpr, 1 22 Strathcona av — Arthur, plmbr, 1 82
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av — Clemence, 1 236 A venue rd (on active service) — Edith M.
mlnr Simpson s, 1 104 Lawlor av — Edwd, brklyr, h 455 Gerrard e
(on active service) — Elizth (wid Wm), h 9 Major — Ethel, stenog car
service dept CNR, 1 528 Crawford — Florence, button sewer Eaton's,
b 115 Victoria Park »» STANLEY FRANK, Manufacturer of Player
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Geo J, h 210 Beech av — Hannah M, 1 108 Langley av — Harris,
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— H, emp Scythes & Co, Ltd (Paton rd), 1 268 Campbell av —Isabel,
1 415 Sackville — Jas, mgr Eaton’s, h 301 St Clarens av — James C,
bartndr, h 123 Heward a? — Jas N, h 212 Dundas e — Jennie, opr
Eaton’s, 1 30 Dewson — John, glass plshr Guncfr-Clapperton Co, h
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same — Jos, roech Ford Motor Co, 1 528 Crawford — Julian, elk
London Guarantee & Accident Co, Ltd, h 70 Asquith av — J N, emp
Hydro-Elect Power Comm, res Wilton Apts — Kathleen Mrs, h 58
Thorold av — Norman, elk J E Abbott, 1 172 Wright av — Norman J,
elk, 1 88 Pricefield rd —Park, bet 858 and 910 King w — Paul G
(Stanley & Aylward), res Montreal — Philip C, h 282 Beech av (on
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active service) — Robt, contr, h 168 Quebec av — Robt, lab, h 5
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E, harness mkr 557 Queen w, h same —Robt H, h 140 Barton av —
Robt H jr, elk City Tax Coll Dept, 1 436 Manning av (on active
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enquiry office P 0, 1 557 Queen v — Sami, elev opr, rms 129 King e
—Thos, 1 415 Sackville — Verna, stenog, rms 18 Grenville — Wm,
brklyr, h 29 Boler — Wm, lab, h 16 Clifford (on active service) —
Wm, shoe shine 572 Yonge, 1 364 King e — Wm A, mun wkr, h 817
Dovercourt rd — Wm B, jeweller 848 College, h 259 Concord av —
Wm H C, 1 88 Pricefield rd (on active sen-ice) — Wm J, trav John
Sloan & Co, b 335 Brunswick av — & Aylward (Paul G Stanley, Fredk
J Aylward), mfg jwlrs, 53 Richmond e — St Bosworth (Richd T
Stanley, Willard H Bosworth), tailors, 98 King w STANLEY & SMITH
(Frank J Stanley, Harry B Smith), Financial Brokers, Mining and
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Ftanlick Arthur, sis elk Eaton’s, b 66 Grant Stanling Aaron, ‘ presser
Nat Dry Goods, Ltd, h 23% Kensington av Stanmiller Joshua, rms 19
Homewood av Stanners Alex C, jwlry 2955 Dundas w and 1202
Queen w — Edwin H, trav, h 73 Pearson av — Ellen (wid Jas), 1 167
Lansdowne av — John, insp Dr Barnardo’s Home, 1 72 Constance —
Rebecca, sboerakr, 1 167 Lansdowne av — Viola, shoemkr, 1 167
Lansdowne av Stanoff Stetco, gro 100 Tecumseth Stanovich Chas,
presser Lowndes Co, Ltd, rms 176 Spadina av ♦ Stansfield see also
Stanfield — Elizth, spooler Eaton’s, rms 154 Dundas e — Gertrude,
elk Eaton's, b 12 Bowman STANSFIELD — Harry R, shipper, 1 12
Bowman (on active service) — Jas T. warehsemn W G Patrick & Co,
Ltd, h 103 Roslin av (on active service) — Jane (wid Harry), h rear
12 Bowman — Jos. bkpr, h 406 Bartlett av — Wilfred, gro 379
Church, h same Stanshaw Reuben, h 3 Lessard av (on active
service) — Wm, h 52 Lessard av (on active service) Stantiel Alex B J,
elk, h 30 Northumberland + Stanton see also StauUon and Staunton
— Alf, shipper, h 227 Borden — Arthur H A. transfer agt Ry M S. 1 59
Chelsea av — Arthur J, shipper City Dairy, h 31 Yorkville av — Carol,
1 13 Simpson av — Chas, acct Tor Ry Co, h 99 Lyall av — Chas,
slsmn Sterling Coffee Co, Ltd, h 2128 Queen e — Chas H, insp of
wks City Architect’s Dept, h 165 Wright av — Douglas B, h 382
Westmoreland av — Edith, opr Bell Tel, 1 165 Wright av — Edwd L,
with Bank of Tor, b 702 Spadina av — Fredk. lab, h rear 72 Hickson
—Geo B, elk Ry M S. h 540 St Clarens av — Harry G, gen mgr R S
Williams & Sons, h 74 Chestnut Park — Henry E, carp, h 280 Weston
rd s — Jas, action mkr, h 47 Marjory av — Jas W. mach, h 16 Power
— John T, tmstr, h 2701 Yonge — Martha J, 1 35 Sherbourne n ■ —
Oliver B, pres 0 B Stanton & Wilson Co, Ltd, h 13 Simpson av — 0 B
Wilson Co, Ltd, Oliver B Stanton pres, stationers 54 Yonge — Oliver
E, h 23 Edgar av — Thos, h 73 Montrose av (on active service) —
Thos J, elk, 1 165 Wright av (on active service) — Warren W, 1 366
Brock av — Wm, caretkr Eaton’s, b 352 Victoria — Wm, munition
wkr, 1^255 Macdonell av Stanway Arthur, painter, h 127 Cambridge
av — Arthur G, mgr Geo Stanway & Co (on active service) —
Dorothy, sec Albert E Lepage, 1 331 Willard av GEO. STANWAY &
CO. (Arthur G. Stanway) Established 1859 Wholesale Grocery
Brokers and General Commission Merchants 43 SCOTT ST.,
TORONTO MAIN 875 Stanway Geo & Co, Arthur G Stanway mgr,
whol grocery brokers, Room 5, 43 Scott — Lilian (wid Geo) , h 145
Isabella — Luke, yard agt CPR (West Tor), 1 331 Willard av —
Jforman F, elk, h 10 Wychwood av Stanyer Harold, chemist, 1 77
Seventh av Stanyon Chas H, slsmn K & S Canadian Tires, Ltd, h 19
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Bloor w), 1 23 Coulson av (Wychwood) — Henry, pres K & S
Canadian Tires, Ltd, h 180 Indian rd — John G, emp Bawden Mach
Co, h 14 Glenlake av — Leonard L, studt, 1 180 Indian rd — Oswald
Ci, acct Royal Bank of Can* (stat dept), h E, 161 Lauder av — Thos,
mach, h 306 Symington av STAPELLS DR ARTHUR R, Dentist 6 Ann,
Res 2 Butternut av. North Riverdale — Herbert G, studt, 1 41
Fairview boul — Richd, bkbndr 54 Spruce, h same STAPELLS
RICHARD A. . President and Managing Director The McElroy
Manufacturing Co, Limited, 45-47 Simcoe, h 99 Roxborough e —
Richd G, tchr Tor Coll of Music, h 41 Fairview boul — Wm T, trav
McElroy Mfg Co, h 8 St Ann’s rd Stapleford Ethel M, tchr Huron St
Schl, 1 71 Bernard av — F N, h 233 Albany av — Margt (wid
Edmund), h 71 Bernard av — Wm, inmate 87 Elm Staples Albert, opr
Red Mill Theatre, h 127 Essex — Alberta, tchr Tor Con of Music. 1
530 Euclid av — Alfred, h 5 Kimberley (on active service) — Alfred,
trav, h 46 Yorkville av — Callie A, elk Gunns, Ltd, 1 113 Mavety —
Charlotte (wid Sami), h 530 Euclid av — Elsie, action mkr Otto Higel,
1 82 Defoe — Emma, h 14, 162 Huron — Emma, elk, 1 16 Gerrard e
— Frank, driver Milnes Coal Co, Ltd (Yonge and Merton br) , h 1993
Yonge STAPLES — Frank, lab, h 2a Belsize dr — Fredk, mach, h 12
London — Fredk E, elk, 1 46 Yorkville av (on active service) j i —
Geo, staty flremn GTR, h 82 Defoe — G W, elk, h 281 Dovercourt rd
— Harry, h 708 Gladstone av — Henry, shoemkr, h 334 Sumach —
Henry M, elk Union Bank of Can, 1 113 Mavety If — Howard, engr, h
,386 Parliament — Ivan E, b 113 Mavety av (on active service) —
Jas, emp Eaton's, 1 60 Humberside av — Jas B C, elk Bank of
Montreal, h 43 Pauline av i | — Jas L, elk frt claims dept CPR, 1 60
Humberside av i — Jqhn, carp, h 60 Humberside av — Lillie M,
stamper, 1 60 Humberside av — Louis, studt, rms 666 Spadina av —
Owen, art dept Evening Telegram, h 69 Hogarth av 1 — Rachel (wid
Geo) , 1 25 St James av — Rolston S, trav, h 113 Mavety — Stanford
IV, brkmn CPR (West Tor), h 2901 Pun-| ; das w — Thos, rms 1030
Bathurst — Wesley A, slsmn Dempster’s Bakery, 1 281 Dover- 1 j
court rd — Wilbert H, elk Eaton's, h 1003 Ossington av — Wm A,
mus, 1 46 Yorkville av — Wm 0. studt, 1 69 Hogarth av Stapleton
Clayton, slsmn, h 153 Arlington av — Dalton Mrs, h F 4, 36 Maitland
— Emma, 1 16 Boothroyd av — Ernest, bellyman Gourlay, Winter &
Leeming Co, 1 34 J Ravina cres — Jas, chauf, h 24 Russell — Jos,
carp, h 105 Roslin av — Vera B, swtchbd opr Globe Ptg Co, rms 439
Sler-il bourne - — Wm, elk Eaton's, h 151 Harrison Stapley Dorothy
L, parceller Simpson's, 1 53 St Nic! 'las ! —Edith, hskpr, 1 98
Pembroke — Elizth D, opr Eaton’s, b 14 Holland Park av ( Fair - j I
bank) — Ellen Mrs, h 17 Collier — Fredk, tmstr, h 53 St Nicholas —
Jas A, 1 492 Jones av (on active service) — Wm B. 1 170 Argyle —
Winnifred, maid, 1 98 Pembroke Star Assurance Society, A W Briggs
sec, 50-54, 33; ; Richmond w — Building, 18-20 King w —Clinton,
slsmn Ingram & Bell, b 34 Isabella — Harry, shoemkr 145 York, h
same — Knitting Mills, Ltd, Louis Adelberg pres, 92 Sher-rl bourne v
— News and Picture Sendee, The Toronto Daily JBtar,j| 18-20 King w
STAR PRINTING AND PUBLISHing Co of Toronto, Ltd, The, J E
Atkinson Presi-M dent, Publishers The Daily Star, 18-20 King w —
Specialty Co (Wm H Pepper), display racks 13 Jarvis'; —Theatre,
Fred W Stair prop, 23 Temperance Starashefsky Morris, shoemkr 593
Queen w, h 26 Vanauley Staren Peter, caretkr, h 572 Bloor w Stares
Jas, pres A Weller & Co, Ltd, 1 630 Wellington w Starie Margt, maid
Grace Hospital Starioff Tona, staty 480 King e, h same Stark Alex, elk
Stark Bros & Co, 1 516% Church — Andrew, mach, h 676 Ossington
av — Andrew C, shipper, 1 137 Merton (on active service) g — Annie
(wid John) , h 124 Park rd — Annie (wid Wm) , h 74 Walmer rd —
Arthur J. elk Royal Bank Bldg Ne*- aland — Bros & Co (W Mackenzie
Stark), whol grain 202-203, 31 Yonge STARK CHARLES T (John Stark
& Co), h 108 Park rd — David, h 137 Merton (on active service) —
David M, h 5 Stonehouse cres — Edwd. stenog shell inspection dept
Imperial Ministry of Munitions, 1 1251 DufTerin — Frank H, acct John
Stark & Co, h 155 Collier — Frank W, trav Blachford, Davies & Co, 1
13 Amelia — Fredk, driver City Morgue, h 39 Carlton — Fredk \Y,
sheet metal wkr A B Ormsby, b 256 St Clarens av — Gwendolyn?,
bkpr Eaton’s, b 54 Parkway av STARK HARRY L (John Stark & Co), h
75 South Drive — Jas, eabtmkr, h 1176 DufTerin — Jas, munition
wkr, h 1251 DufTerin — Jas, elk Eaton’s, h 4 Herbert av — Janet D
D, stenog, h 514 Carlaw av — John, h 13 Amelia — John, elect, h 12
The Lindens, Bain av STARK JOHN & COMPANY, (Edward B f reeland,
Charles T and Harry L Stark), Investment Agents, Stock and
Exchange Brokers. Rooms 504-505 Royal Bank Building, n e cor King
and Yonge, Phone Main 780 (See right bottom lines) , n AIKENHEAD
HARDWARE LIMITED High-Grade SHEFFIELD CUTLERY 17-21
TEMPERANCE ST. Rhone Main 706$ —1220—
 Confederation Xife HEAD OFFICE TORO NTO A SOUND
Canadian Company STARK —•John E, 1 5 Stonehouse cres (on
active service) ^Katherine K, elk Electric Light, ] 74 Elmer av —
Loftus T, slsmn, h 78 Belief air av Margt, elk Flett, Lowndes Co, Ltd,
1 1176 Dufferin Marian, bkpr Eaton's, b 1176 Dufferin —Muriel E,
artist Jas E Laughlin, 1 538 Sherbourne — Robt, 1 50 Maitland l —
Robt, elk, b 15 Bertraount av (on active service) — Rubt. elk Eaton's,
h 74 Elmer av ; — Rufus, h 4 Reynolds — Wm R, artist, 1 538
Sherbourne — W Hardy, elk McGregor & McIntyre, Ltd, l 74 Walmer
rd — W Mackenzie (Stark Bros & Co), 1 53S Sherbourne Rtarke
Cranston C, h 122 Glendale av ( ‘—Cranston C jr, 1 122 Glendale av i
—Jas, shedmn, h 5 Edith av — M E Miss, artist Business Systems,
Ltd, 1 122 Glendale av 1 Starken Peter, lab, rms 237 Ontario Starkey
Albert, agt, h 105 Bertmount av L‘$r-Alfred, 1 121 Pundas e [ gL-
Alfred, munition insp, h 5, 102a Mutual Igk—Jos, shell wkr W H
Banfield & Sons, b 33 Coleridge av (Cedarvale) pvjfitarkman A,
driver, rms 149 Maria ; *>— Abe, pdlr, rms 20% Baldwin IpL—
Hyman, bootmkr Beal Bros. Ltd, 1 55 Walton Jacob, clothing 703
Queen w, h same Jacob, flour & feed 824 Dundas w, h same B—
Jacob, pdlr, h 39 Mitchell av K— Jacob, pdlr, h 55 Walton B— Morris,
tchr, h 37 Edward ■fc-Nathan, tlr House of Hobberlin, h 150 Baldwin
STARKMAN OZAR, Proprietor Queen City Rag & Metal Co, Scrap Ir5n,
Rags and Metals, Res 120 Elizabeth (See card Junk Dealers) •Rose,
fnshr, 1 37 Edward !— Rose, stenog Abbott Bros, 1 38 D’Arcy Starks
John, 1 26 Matilda (on active service) Starling Albert, cond TCR. 1 39
Heintzman avllissold, ctr, 1 411 Carlton Irnest, h 15 Busy Eva, elk
Eby-Blain Ltd, 1 411 Carlton Roy S, ctr, 1 411 Carlton (on active
service) — * ur- trav, h 411 Carlton aT, mach, h 572 Delaware av r
see also Star and Storr e, 1 F 2, 36 Maitland ia. stenog, 1 F 2, 36
Maitland A, pres C A Starr Co, Ltd, h 66 Silver Birch av H, mfrs agt
21, 77 York, h 83 Albany a? g— ui«ence L, surgeon 224 Bloor w, Ji
same S*— C A Co, Ltd, C A Starr pres, whol veilings 117 Wellington
w *5— David E, mfrs agt. h 83 Albany av **-— Edna B, asst librarian
Public Library (Dovercourt br), 1 83 Albany av If— Fredk, bkpr C A
Starr & Co. Ltd, 1 21 Linden STARR FREDERICK N G, Surgeon, Office
112 College, h 112 Warren rd —Gregory, h 64 Harcourt av — G J, elk
P 0, 1 1503a Dundas w —Jas R L, KC (Starr. Spence, Cooper &
Fraser), h 436 Markham — Jessie (wid Caleb E) . h 29 Linden —Jos,
veneer hd Gerhard Heintzman, Ltd, h 334 Berkeley -—Laura, 1 F 2,
36 Maitland fc— ; Louis, tlr, h 52 Carr —Louis A, druggist Wesley
Latimer, rms 299 George — Mfg Co (Dartmouth, N S), J S Rowbanks
agt, skates 1, 122 Wellington w •—Marion C, nurse, 1 83 Albany av J
— Maurice, opr, rms 87 William — Pietro, car elnr, h 148 "Chestnut
— Ronald H, sis mgr Moloney Electric Co of Canada, Ltd, h 670
Indian rd —Sami, lab, h 82 Vanauley J. R. L. Starr, K.C. J. H. Spenoe
i Grant Cooper W. K. Fraser R. P. Locke L. C. Outerbridge STARR,
SPENCE, COOPER & FRASER BARRISTERS, SOLICITORS, Etc, The
Trust and Guarantee Building 120 BAY STREET Starr, Spence, Cooper
& Fraser, barrs, rm 61, 120 Bay W— Stuart W, rms 605 Markham f :
— Wm E, insp Can Fairbanks-Morse Co, Ltd, h 351 Margueretta ^ —
Wm F, feeder, 1 336 Margueretta ' — Wm G, hatter Toronto Hat Co,
Ltd, b 336 Margueretta Starratt Ralph K, elk A Bradshaw & Son, 1 36
Dorval rd —Wilbur B, elk Audit Office Parlt Bldgs, 1 1535 Dufferin
Starret Chas J, trav, h 146 Mavety — Stanley, moto Tor Sub Ry Co. 1
146 Mavety — Wilmer, chauf, 1 146 Mavety Starrett Archd, h 501
Roxton rd — Isabella J, tchr McMurrich Schl, h 645 Christie — John,
carp, h 16 CJoverdale rd — Lilian M, tchr Humewood Pub Schl, 1 645
Christie Starritt Chas S, elk Simpson’s, rms 73% Shuter — Thos, elk
Simpson's, rms 73% Shuter Start Alfred H, carp, h 105 Melville av —
Richd K. elk, 1 105 Melville av Startup Alice, opr Eaton’s. 1 90
Dearbourne av — David E, h 12 Douglas dr — David J, hardware 689
Yonge. h 33 North — Elizth, designer Eaton’s, 1 90 Dearbourne av —
John T, elk D J* Startup, h 90 Dearbourne av — Thos H, carp, h 214
Bain av Startz Edward, rms 100 Gould Starzubinink Harry, pdlr, h 273
Maria Staseff Christo (Phillips & Co), 1 16 Wilkins av Stashov
Congregation Synagogue, 1 Foster pi Stasoff Bros (George and Dan),
gros 53 Berkeley, and btchrs 302 King e — Dan (Stasoff Bros, 1 302
King e — Geo (Stasoff Bros), 1 302 King e — Steven, lab, h 55
Berkeley Stasysyn John, tlr Lowndes Co, Ltd, b 74 Augusta av Stat
Chas, shell wkr W H Banfleld & Sons, Ltd, rms 157 Ontario State Geo
E. elk CGE Co, Ltd, h 1146 College — Life Insurance Co of
Indianapolis, Wm Triggs mgr for Ontario, 203 , 36 Toronto States
Thos Jay, ship pntr Poison's. 1 287 Queen e Statham Chas, fur ctr
Eaton's, h 401 Wellesley — Isaiah, tinsmth, h 39 Myrtle av — Lee,
acct Hydro, h 42 Fermanagh av — Silas M, tinsmth Ont Wind Engine
& Pump Co, h 37 Northcote av — Silas jr, printer, 1 37 Northcote av
(on active service) — Wm, painter A E Phillips, h 656 Ontario Station
Anna, rms 145 William Statley Anthony, lab. rms 172 George Statom
Clara (wid Geo), h 22 Oak —Geo. shell wkr W H Banfleld & Sons.
Ltd, h 178 Lamb av —Sidney, 1 22 Oak Staton Frances M, reference
librarian Pub Library, h 4, 189 Huron — Frances M, stenog, 1 719
Shaw — Gladys \V, stenog, 1 719 Shaw — Irene, asst Pub Library
(College and St George), 1 719 Shaw — Jesse D, bkbndr Hunter,
Rose Co, h 719 Shaw — Julia, slsldy F W Woolworth Co, Ltd, 1 22
Oak — Lois, stenog A H Birmingham, 1 54 Castlefleld av — Matilda,
1 5, 189 Huron — Nassau, 1 56 Castlefleld av — Robert A, elk City
Solicitor’s Office, h 56 Castlefleld av Statten J Man, night sec YMCA,
1 194 Davenport rd — Lincoln, ctr, h 16 Mallon av —Taylor, sec boys
work Natl Council YMCA, h 14 McMaster av — Waldemar W (John W
Oram), h 19 Inglewood dr Statz Michl, lab. h 105 Portland — Peter,
lab, h 1 Fitzroy ter ^Stauffer see also Stouffer — Millard G. mgr
Simpson's, h 20 Palmerston sq ♦ Staughton see also Stoughton —
Alex, flour 439 Yonge, h 387 Markham — Arthur, h 37 Gwynne av
(on active service) — Charlotte (wid Sami), 1 67 McGee — Evelyn,
cashr Herbert Eaton, 1 604 Bloor w — Henry, 1 16 Cowan av —
Henry G, driver, 1 387 Markham — Henry ,J bkfnshr Eaton’s, h 178
Cowan av —Stephen H, trav Ault & Wiborg, Lad, h 269 Bain av —
Thos, plmbr, rms 53 Ann — Wm S, elk P 0. 1 387 Markham ♦
Staunton see also Stainton, Stanton and Stenton — Abraham, lab, 1
2 Rideau — Catherine M, masseuse, 1 200 Grace — Edmund G, pres
Stauntons, Ltd, h 637 Huron — Edwd, h 125 Curzon — Edwd A,
yardman, h 1441 Queen w — Fredk, yd foremn GTR, 1 125 Curzon
— Gerald, sec Stauntons, Ltd, h 167 Walmer rd — Harriet A (wid.
Moses), 1 93 Roxborough e — Jas W, h 1 Brock cres (on active
service) — J Roy. supt Stauntons. Ltd — Margt Mrs. drsmkr, h 200
Grace — Mary M, drsmkr, 1 200 Grace — Mary M (wid Daniel), h 2
Rideau av — Richd, btehr, h 1 Macpherson av — Thos M, elect Can H
W Johns-Manville, res New Toronto Staunton-Brodie Ethel Mrs, h
15b, 197 Wellesley STAUNTONS LIMITED Manufacture™ of and
Wholesale Dealers in Wall Papers, Burlaps & Sanitas Factory and
Salesroom, 934‘948 YONGE ST. Phones, North 4340 and 4341
STAUNTONS LIMITED, Edmund G Staunton President, Wall Paper
Mmufacturers 934-948 Yonge Stauraski Jos, press opr Sheet Metal
Products Co, l 111 Elizabeth Staveley Clara M, hd emb Eaton’s, rms 5
Fenwick av Stavert John, carp, h 19 Allen av — Wm, blksmth. 1 19
Allen av Stavio Audonofl, lab Sheet Metal Products Co, 1 133
Sackville St&viroli Tassi, hlpr Phillips Mfg Co, Ltd, b 9 Simcoe ♦
Stayne see Steane, Steen and Stein Staynoff Peter, confy 411
Roncesvalles av, h same Stayner, Dudley S, dv engineer, h 201 Heath
W (o» active service) — Harriet R, (wid T Sutherland), h 205 Heath
w Stayzer Lawrence, 1 135 Tecumseth (on active service) Stea,
Peter, diner, h 3 Gore ♦ Steacy see also Stacey — Arthur, 1 House of
Providence —Fredk A, sounding board Gerhard Heintzman, Ltd, k T2
Ba dgerow av — Geo R, painter, 130 Mutual, h same — Kathleen,
rms 14 Grenville Stead, Albert, brklyr, 1 84 Main — Caroline A h 335
Davenport rd — Chas H, clerk Nerlich k Co, h 16 Wlllison sq — Harry,
raldr, h 352 Rhodes av — Henry, emp Wm C Hunt, 1 43 Greenwood
av — Henry, lab, h 113 O’Hara av — Isaac, mldr, h 172 Rhodes av —
John B. slsmn F C Burroughs, 1 4 Hewitt av — Joseph J, bkpr Farmel
Ltd — Laura Mrs, 1 50 St James av — Martha, wtrs Eaton’s, 1 16
Wlllison sq —Thos lab, h 10% Francis — Thos M, clerk P 0, h 294
Silver Birch av — Vivian D. h 118 Moore av — Wm. mlnr 656
Lansdowne av, h same — Wm G, munition wkr, h 66 Marmot
Steadman, Edwd, h 14% Eastern av — Electa (wid John), h 10
Ramsey ar — Ernest, insp, h 27 Gillespie av — Henry, bldr, h 63
Ascot av — John, eler despat cher Eaton’s h 31 Brooklyn av —
Joseph, lab, h 34 Bushell ar — Joseph, postman, h 118 Waverley rd
—Mary Mrs, h 55 Huntley —Nellie, slslifc Simpson’s. 1 31 Brooklyn av
— Thomas, b 91 Wolseley (on active service) — Wm, lab, h 22
Mountstephen Steamboat Inspectors, 59-61 Victoria ♦ Steane see
also Steen and Stein — Fred W, painter 239 Concord av, b same
Steame Rhoda, elk Nasmiths Ltd, res Fairbank Steams, Chas, elk, b
406 Manning av — Chas H, hoisting engineer, h 1 Park av —
Frederick Manufacturing . Co of Canada, Ltd, A E Deverell mgr
chemicals, 118, 60 Victoria McGREGOR & MdNTYRE, Limited
Ornamental Iron Work, Stair Work, Etc. STRUCTURAL STEEL SHOPS
1139 SHAW ST. Phnnps hillcrest muiict 1614 1618j 1616 —1221—
 GENERAL FIRE INSURANCE COMPANY, of Paris, France
WILLIAM JOHNSTONE, General Agent 43 ADELAIDE ST. E. Phone
Main 3223 j and FINANCIAL BROKERS 105 RONCESVALLES AVE.
PHONE PARK 2763 STEARNS — H Sidney, mfrs agent 68 Toronto
Arcade, 1 648 Church — John L, raoto, rms 771 Indian rd Stears
Loris, chauf, b 287 Silver Birch av 8tecco, Hazel, bkfldr Eaton’s, b
112 Amelia Stecber, Chas F, pressmn Rolpb, Clark, Stone, Ltd, 1 320
Logan at Stockley, Gordon C, b 40 Beatrice (on actire sendee) —
Haney R, lab, b 40 Beatrice — Mary, h 128 Hampton av — Nellie,
nurse Tor Genl Hosiptal Stedham Laura A, ldgrkpr Dom Bank (421
Ronces valid av) 1 147 Clendennan av —Leonard, h 147 Clendennan
av Stedman, Clement, roofer, b 283 Christie — Geo, shell wkr W H
Banfield k Sons, Ltd, h 11 Coleridge av, Cedarvale — Holmer H, h
1218 Lansdowne av — Mable, bkpr The Blachford Shoe Mfg Co Ltd,
m» 41 Wellesley — Wm A roofer, h 765 Dupont Steed, Ernest,
tanner, h 6 Churchill av — Harry, chauf, h 742 Brock av — Jos, chauf,
h 67 Marlborough av — Robt, plmbr, 1 43 Lindner — Robt J, carp, h
251 Borden — Roulaf M, steam fitter Plastics Ltd, h 43 Lindner —
Wm, lab, h 417 Salem av Steedman J Stella, elk Gordon Mackay &
Co, b 198 Browning av 8teel Alfred W, elk asst Receiver Genl’s Dept,
1 303 Royce av — Christopher W, div supt Tor Ry Co, h 303 Royce
STEEL CO OF CANADA, LIMITED, The, City Office 928-932 Traders
Bank Building, 67 Yonge, Phones Main 432-433; Canada Bolt and
Nut Co Branch Swansea, Phone Parkdale 28912892-2893 — Geo,
elk, h 253 Davisvllle av — George W, foreman Poison’s, 1 208
George — Herbert, carp, h 65 Millicent — Jane, h 627 Ontario —
Jennie A, elk Central Canada Loan & Savings Co, rms 338 Ossington
ar — John bldr, h 81 Gormley ar — Lillian, 1 627 Ontario — Murray
E, rms 931 College — Priscilla H, elk CPR Co’s Tel, b 22 H&zelton ar
— R J, opr National Electric Heating Co., Ltd, 1 230 Pape av —
Samuel, driver City Dairy, h 441 Duplex — Vela M, stenog Eaton's, 1
627 Ontario — Wm, lab, h 8 Sackville — Wm E, bkpr, h 55 Chester
av Managing Director, Thomas R F Case Assistant General Manager,
Wm A Cook General Sales Manager, Thos H. Kilgore Comptroller and
Secretary, Manufacturers of Boilers, Radiators, Steam Fitters'
Supplies, Expanded Metal Reinforcement and Lath, Fenestra Steel
Sash and Steel Lockers, ft Fraser av east side; City Sales and
Showroom 80 Adelaide t Steele, Alice (wid John) 1 48 Claremont —
Andrew, h 11 Page —Annie Mrs (wid John), h 57 Sydenham —
Annie, slsldy Simpson’s, 1 305 Bain av — Annie, stenog Mail &
Empire, 1 230 Pape av — Annie E (wid Thos P), h 346 Carlton —
Annie W tchr Roden Sehl, rms 357 Brock av — Arthur, barber, h 183
Greenwood av STEELE — Aubrey* 1 370 Dundas w — Augustus S,
rms 335 Ontario — Bella, forelady F W Woolworth Co, rms 258 Major
—Bert, fireman Christie Brown & Co, I 32 Camden — Bessie Mrs,
mlnr 1049 Gerrard e 1 same STEELE, BRIGGS SEED GO., LIMITED S,
E. Briggs, Pres. W. D. Steele, Yice-Pres. E. F. Crossland, 2nd Yice-
Pres. A. T. Higgins, Treas. Growers, Importers and Exporters of
Seeds Offices and Wholesale Warehouses COR. SPADINA AND
CLARENCE SQ. Retail Establishment, 137-139 King St. East Trial
Grounds: Oakville, Ont. STEELE, BRIGGS SEED CO, LTD, Spadina av
s e cor Clarence sq and 137-139 King e (See adv front cover; also
above, also Seeds) — Carrie (wid Alfred), 1 151 Shaw — Christina, 1
310 Gerrard e — Danl J carp, h 94 Barton av — Edith C, stenog, 1 22
Gordon — Ernest, 1 251 Rhodes av (on active service) — Eva, opr, 1
230 Pape av —Evelyn Mrs, h 678 Spadina av —Florence, elk Tor
Hydro-Electric System, 1 98 Stratchona av — Frank A, h 25, 470
Roneesvalles av (on aetive service) — Fred M, h 587 Clendennan av
— Fredk C, shipper H J Heinz Co, h 3 Sword — Geo h 32 Manning av
(on active service) — Geo, blksmth J & J Taylor, h 18 Grant —
Georgina, stenog, 1 32 Foxley — Gilmour J, pres Standard Brick Co,
h 5 Falrvlew bonl — Glen, btehr, 1 72 Wiltshire av —Harold L
(McMaster, Montgomery, Fleury & Co), 1 437 ■ Broadview av —
Harriet (wid John), h 17 Rathnally av — Harry, lab, h 1061
Dovercourt rd r — Harry R, hammer mkr, h 172 Silver Birch ar —
Hazel Z, serger, 1 94 Barton av — Henry C, packer, h 33 Queen
Victoria av — Herbert W, agt Frost Fence Co, h 1049 Gerrard e —
Hugh, foreman Eaton's, h 1055 Dovercourt rd — Isabelle, stenog
Clarke Swabey & McLean, rms 648 Bathurst — Isaiah, elnr City Hall
h 35 Grove av —Ivy, drsmkr 258 Major, h same — Jas, weighmaster
Western Cattle Market, h 32 Foxley — Jas C, gro 1068 College, h 745
DyfTerin — James J, h 65 Rowanwood ar — Jennie, stenog Warden
King, Ltd 1 230 Pape av — Jno, barber, 1426 Dundas west, h same
— John, lab, h 531 Adelaide w — John, mach, h 57 Shirley av —
John W, elk A. Clubb k Sons, Ltd (95% Bay) , 1 170 Rushton rd —
Kezia (wid Geo), b 235 Huron — Larina Mrs, inmate 55 Belmont —
L&vina, wtrs, 1 14 Grant — Lome P engineer, h 222 Coneord av —
Mabel N, aeet Grace Hospital — Margt (wid Benj), 1 98 Stratbeona
av — Margt (wid Judson), h 14 Grant —Margt, mus tchr, 1 22
Gordon — Margt M, nurse 124 Shutter, 1 same — Martha (wid
Joseph), h 191 Humberside av — Mary, (wid Joseph), h 24 Garden
av — Mary, opr, 1 230 Pape av —Minnie F, tchr Bedford Park Pub
School, 1 17 Rathnally av — Murray E, tchr Ogden Schl, 1 West End
YMCA — Peter mach T W W, M P Station, h 478% Brock avenue —
Peter, tmstr, h 239 Berkeley — Peter P, shoes 377 Broadview av, h
437 same — Richard C Mrs, h 99 Crescent rd — Robt, earp, h 75
Campbell av — Robt, elk P 0, h 310 Gerrard E —Robt, driver, h 51
Maria — Robt, mach, h 851 Shaw — Robt, police, h 230 Pape av —
Robt Y, wd wkr, h 22 Gordoa — R Clarke pres Canada Seed Co, Ltd,
h 37 Dttggan av — Sadie M, elk CPR Co’s Tel, 1 22 Curzon — Sami,
blksmth Wm Candler, h 1483 Danforth av — Sami, stone mason, h
441 Duplex — Sidney, sisran, h 14 Waverley rd —Thos, elk, rms 250
George —Walter D. h 11 McMas+er av STEELE — Wm h 202 M
anting it (on active tervlce) — Wm, h 66 Wiltshire av (on active
service) — Wm, chauf, h 664 Richmond w — Wm, chkr. h 305 Bain
av — Wm, chef, rms 46 Stephanie STEELE WM AND SONS CO
Architects and Engineers, 423 Ryrie BuildiM (Se! i card Architects) —
Wm H, awnings, 189 Avenue rd, h same — W J, elk Dom Transport
Co, 1 250 George Bteeley, Chas, tlr, h 62 Humbert Steels Agnes, opr,
1 96 Sheridan av — Danl, inmate 130 Dunn av — Helen, 1 96
Sheridan av — Margt, ppr, 1 96 Sheridan av •—Thos, asst eng main
pumping sta TWW, b 9(1 1 Sheridan av Steen, Albert, llent Bolton Av
Fire Hall, h 57 River : dale av — Chas J, foreman W R Phillips & Co,
h 86 Crawfort-J — Clement C, wbsm R B Hayboe k Co, h 126 Wilt ;
shire av —Ephraim, miller Watt Milling k Feed Co, h 45S|!
Windermere av —Ethel, Mlnr, mi 69 Breadalbaat — Geo, caretkr
Eaton’s, h 62 Ann — Jaa 8, elev opr Wm H Stevenson, rms 14
Mutual — John, lab. 1 120 8alem av —John N, b 80 Cambridge (on
active tervlce) — Leonard, opr Randall k Johnston, Ltd, 1 186 Qatar
li — Morris, tlr Randall k Johnston, Ltd, 1 184 Man- } ning av —
Nathaniel, mach Watt Milling k Feed Co, h 7* Fairview av —Olive,
elk, 1 86 Crawford — Robt, eng nr, h 18 Frankish av — Sami,
watchman, h 11 Grafton av — Viola (wid John), 1 86 Crawford —
Wm, bldg insp City Architect’* Dept, h 69 First iv| Bteenson Isaac C,
elk Page-Hertey Iron Tube k L Co, b 4, 38 Winchester — Rkhd, lab, h
56 Gevy av — Thos, lab, 1 56 Geary av — Wm J, mtl wkr Can
Matthews Gravity Carrier Ce, il Ltd, b 53 Robertson Steep Florence,
stenog, 1 119 Symington av — Henry W, slsmn, h 274 Grace —
John, elkk Lyman Bros, 1 274 Grace — Robt, lab, h 917 Keele — Wm
R, comp room The Telegram, h 119 Symington av !* Steepe Jacob F,
postman, h 99 Westmoreland Steeper Albert B, acct Gordon, MacKay
k Co, 1 2S6 <1 Havelock — Arthur, stk kpr, h 2519 Dundae w —
Millard P, Ins agt, rms 369 Shaw 8teer Chas, lab, 1 803 Dundas vr —
Johanna (wid Wm), 1 38 Allen av — John, b 175 Coxwell av — John
S, elect Eaton’s, b 14 Garden av —Marguerite (wid Thos),
demonstrator Hydro, k 75 Riverdale av — Stephen, carp, h 164
Clinton — Stephen jr, carp T A Lytle Co, 1 164 Clinton —Thos, brklyr,
h 82 Gilbert ar Steers Frank, 1 215 George — George, 1 312 Jarvis
(on active service) — Margt, tel opr, 1 312 Jarvis — Nellie, forelady,
1 215 George — Wm H, emp Standard Woolen Mills Co, 1 374
George Steet David, ins insp, h 35 Lakeview av Sleeves Maud P Mrs,
h 267 Pacific av ♦ Stofani see Stephany Stefanitxky John, mgr
Workers Publiaihng Aasa, b ill Queen w Rteger Louis, foreman
Matthews Bros, b 356 Crawford Eteggles Harry A, insp Eaton's, 1
162 Davenport rd — Wm, supt Can Carpet k Comforter Mfg Co, LtA k
24 Springhurst av — Wra A, gdnr, h 162 Davenport rd Stegmann
Tburza (wid John F), h 175 Sbertoxaw Stegmuir May, opr, rms 1 St
Vincent Stego Peter, porter, rms 5 Gore Stehelin Edwd G M, wtchmn,
h 98 Woburn av Stein Aaron, pre* Ontario Wrecking Co, Ltd, b 108
Major — Abraham D, opr, 1 72 Nassau — Anna A Mrs, Harry Stein
mgr, Jwlr 558 Queen w —Annie (wid Frank), b 11 Brooklyn av —
Barnet, tlr, h 23 Nelson —Celia, 1 532 Euelid av — Cbas H, opr, 1 72
Nassau — Claude, pressman Saturday Night, h 11 Brooklyn av —
Clement C, h 122 Wiltshire av — David, sec hd gds 337 Queen w,
and Mgr Toronto Specialty Mfg Co, h 532 Euclid av — Frank, tlr, h
198 Grace — Fredk. pressfdr Monetary Times, h 21 Brooklyn av
HARDWOOD LUMBER Maple, Birch, Beech, Elm, Basswood, Oak,
Cottonwood, Magnolia, Cypress, Tupelo, Poplar, Red and Sap Gums,
AND OTHER WOODS — 1222 — SEAMAN KENT CO., Limited 263
WALLACE AVE., T0R0HT0 Phone June. 1229 and June. 1200
 4 - Ones Wirebound Packing Cases LIGHTER, STRONGER,
CHEAPER Canadian Wood Products Ltd. 1000 GERRARD ST. EAST
STEIN — Bsitj. MttioMtt, ™* 149 Denison »r _B»rrr, n«r A A Stein, h
55* Queen » _Harr, »eh. h 105 Linnr _ — laity, tlr, ! 13* Shuter —
Helen, Jtenot Weiler Woolfe, 1 2T7 Clvemont Hymen, forean* Cons
Optical Co, h 201 Shan —Jacob, baler, b 6 Kensington ar —Jacob,
elothing 242 Queen w —Jacob M, elk U S Steel Product* Ce, 1 205
Clinton — *», papechanger, b 49 Gorntle!' ar — Joanie, elk. 1 532
Euclid av John, h 6 Bowood ay —John M, near U 8 Steel Products
Co, 1 205 Clinton —Jos pdir, h 205 Clinton — Jos, sec hd gds 399
Queen », h same —Jos, tlr, 1 86 Major —Lillie, button sewer Eaton’s,
1 72 Nassau —Louis, transferer Copp, Clark, Co, Ltd, 1 21 Brooklyu
av —Mary (wid Chas), 1 10 Rosa —Mary, box mkr Kilgour Brof, 1 124
Hallam — Mauriee, tlr, h 184 Manning av —Max, gro 59 Elizabeth, b
same —Max. real est, h 81 BordeB —Michl, mgr Famoui Upstairs
Clothe* Shop, k E, 15 Gore Vale —Morris, opr. 1 72 Nassau —Moses,
h 133 Markham — Mosec. baker, 1 6 Kensington av — Jiorbert P,
pressman Saturday Night, 1 11 Brooklyn av —Percy, furrier, 860
Bloor w, h same — lachel, 1 82 Vanauley — Rose, hd sewer Lowndes
Co, b 72 Nassau —garni, 1 532 Euclid av — Simeon, opr Eaton’s, b
116 Peter • i— Bolomon, tlr, h 72 Nassau — Verner, wdwkr, rms 218
Beverley Steinberg A Morris, trav, h 155 Pearson av — Benj,
designer, h 500 Euclid av — Benj, opr Eaton's, 1 10 Armoury —
Gertrude, opr F G Hayward, 1 105 Denison av —Harry, clothes repr
803% Queen e. h same — Harry, opr Eaton's, h 49% Elm — lsadore,
opr Eaton’s, 1 96 McCaul — lsadore, shirt mfr, h 548 Church —
Israel, presser Eaton's, 1 36 Cecil —Jacob, presser, rms 92 Brunswick
av — Kate, elk Lyman Bros k Co, Ltd, 1 155 Petrsoa av STEINBERG
LOUIS, Ladies’ Tailor 537 College, s v cor Euclid av. Res same * —
Mary, opr, 1 78 Chestnut x —Max, tlr Barron A Dick, rmj 19 Ulster —
Meyer, glass etc Dcm Cut Glass Ce, 1 64 Kauiig* ton av —Morris, h
65 Cameron —Morris, opr, h 172 Baldwin —Morris, tehr, h 348
Spadina av _ ^ —Percy, ladies' Ur Louis Steinberg, h 36 Cecil —
Philip, ladies' Ur, 35 Caer Howell — Philip, opr Eaton's, h 49% Elm —
Baml, h 29 Wolseley av — gaml, button hole opr. 1 10 Armoury —
Baml D, trav Harold F Ritchie & Co. Ltd, 1 1555 PearsoB av —Sarah
Mrs, h 74 Kensington av —Sophie, 1 49% Elm — Venzies, lab, h 78
Chretaut — Ylrma, h 10 Armoury gteinburg Jacob, fnshr. h 263
Spadina av — Michl, h 159 Euclid av J —Morris, see hd gds 309
Queen e, h saas t- Morris, tlr 703 Osslngton av Steiner Florence B,
adv writer Eaton’s, b 78 Walker av ; — Herbert M, slsmn Burroughs
Adding March, k 9 Howland av — Mdore. tlr, h 4 Soho —Jos, marble
157%-159 McCaul. b 409 Dundas w -—Baml, carp, h 1 Kensington
av —Baml, sec hd gds, 665 Queen w, h same — Wm, presser, h 19
Beverley Steingold John, mach opr MacDonald Mfg Co, 1 38
Lipplncott Steiahardt Annie (wid Sami), h 269 Richmond w —Barnet,
mgr Keystone Metal Co, 1 269 Richmond w — Maurice, slsmn, h 53
ID College Btelnhart Dorothy, stamper, 1 26 Bulwer —Nathan, h 26
Bulwer Stelihauer Abraham, tlr 63 Elm, 1 same Bteinhoff Isaiah W,
whol prod 9B, 32 Church, h 43 Braemore gdns — J, news stand
Walker House, b same — Pearl, tchr Tor Con of Music, 1 237 Evelyn
av Steinhouse Louis (Steinhouse k Greenbaum) , h 260 Palmerston
av — & Greenbaum (Louis Sttinhouse, Philip Greenbaum), tlrs 110
Dundas w Steinman Louis, blocker, h 141 Palmerston av Steinosky
Benj, pdlr, 1 65 Gerrard w Steinsnider Harry, emp Arlington Co of
Can, Ltd, k 277 Claremont Steinway Alice, 1 House of Providence
Steinworzel Abraham, pdlr, 38 Dundas w — Bernard, bkpr King
Suspender Co, I 30 Cecil — Michl (Empire Clothing Mfg Co), h 30
Cecil — Wm, 1 30 Cecil Bteirton Alex, lnsp, 1 52 Dingwall av Btelss
Wm C, trav Edwd Bums Co, Ltd, h 6 Neepawa av Btelssel Max,
barber 197 Dundas w, h same Stell Arthur R, lnsp Continental Ins Co
k Fidelity Underwriters of New York, h 65 Wilson av Btemm Maude
M, 1 234 High Park av — Myrtle, head nurse Tor Genl Hospital
Btemraann Albert J, police, h 190 Crawford — Russell, plmbr, 1 190
Crawford Stemming Geo, pntr, 1 568 Jones av Bteraraler Geo, engnr
CPR (West Tor), h 21 Fiskew av Btemp Betty, elk, 1 54 Fulton av —
Edwd A, ctr, h 54 Fulton av —Geo, h 188 Hastings av (on active
service) —Violet, elk, 1 54 Fulton av Stenberg Wm T, slsmn
Simpson’s, h 30 Fermanagh av Stencer R Arthur, pur agt Can Ice
Machine Co, 1 6 Gibson av Stenfleld Sarah, weaver J Henry Peters
Co, 1 5 Gibson av Stenhouse Hany, bgemn CPR. h 89 Wright av —
Jane, h 130 University av —John, phy, 175 Bloor e, h same Stennet
Bros (Frank and Chas), gros 1915 Queen e — Chas (Stennet Bros), h
1915 Queen e — Frank (Stennet Bros), h 1915 Queen e — Fredk, h
12 Claremont Stennett Ada, elk, 1 42 Garnoek av —Moses,
watchman, h 42 Garnoek av Stenning Frances, nurse, 55 Belmont
Stenson Albert h 212 Howland av —David, elk F W Woolworth & Co),
1 212 Howland av — Frank, elk, 1 212 Howland av —Geo T,
druggist, h 8, 310 Brunswick av — Mabel, stenog 1 212 Howland av
— Wm, 1 156 Indian Grove Stent Fredk, lab h 194 Clinton ♦ Stentoa
see 8 tain ton, Stanton and Staunton Stentzel Reinhold A,
draugbtsma Can Ice Mach Co, Ltd, h 82 Chestnut Stephan Jas, opr
MacDonald Mfg Co, b 409 King • — Mary E (wid. Jos), h 204
Symington ar — Rodney F, cfc Bank of Toronto (2211 Dundas w), 1
204 Symington av Stephanie Louisa (wid John), h 187 Garden a?
Stephanio Andrew, lab, h 180 Ontario Stephany Harry H, foreman
Cons Optical Co, k 45 Gillespie av — Herman jr. gder h 124 Victor ar
— Louis, plshr Gerhard Heintunan, Ltd, h 34 Woody crest ar —
Margt (wid Herman), b 124 Victor av — Robt, plshr Jones Bros k Co,
1 45 Baliiol — Wm, confr 235 Carlton, h same ♦ Stephen see also
Steven — Agnes, 1 594 Osslngton av — Albert, comp Sheppard Ptg
Co, 1 134 Marchmont rd — Alex, carp, h 19 Christie —Alex, messr
Union Trust Co, h 390 Lansdowne av —Allan cabt mkr, h 27 Shaw n
— Andrew, tmstr, h 223 Erie ter — Annie M, 1 594 Osslngton av —
David D, elk, 1 134 Lipplncott ♦ — David H, elk C G E, 1 24
Brunswick av — Edwd, 1 28 Min to — Geo, bartndr Kerby House, h
46 Stewart — Geo, lab Moffat-Irving Steel Works, h 325 Erie ter —
Geo, printer Meth Book Room, h 24 Brunswick av — Geo M, blksmth,
h 105 Cranbrook av — Helen A elk Eaton's, 1 390 Lansdowne av —
Howard, h 16 Carlyle — Jas, h 260 Parliament (on active service) —
Jas, h 817 Queen e (on active service) —Jas. bldr, b 291 Euclid av —
Jas, elk Bank of Toronto, 1 84 Guestholra av. Cedarvale — Jaj,
foremn, h 74 Muir av — Jas, roofer, h 594 Ossington av — Jas A,
blksmth, h 154 Macpherson av — Jas D, elk Canada Life Assce Co 1
636 Euclid av —Jas M, h 636 Euclid av — Jas 0, tmstr, h 356 Front w
— Jas W, lino comp Industrial and Technical Press, Ltd, 1 24
Brunswick av — Jane (wid Wm), h 809 Queen e “HEW-DUPLEX” The
Best Church Envelope made. Get our Samples and Prices THE
CHURCH ENVELOPE CO. Phone Main 7128 109 JARVIS ST.,
TORONTO STEPHEN — Jean, opr, b 114 Bellevue av — Jeanette,
bkpr, 1 636 Euclid ar — Jennie, 1 490 Brunswick av —John, elk
Perkins, Ince & Co, h 71 Chisholm av. Little York — John, drftsman,
h 26 Ellsworth av — John, mason, h 134 Marchmont rd —Jos, cooper
Wilson, Lytle, Badgerow Co, tLd, h 134 Lipplncott — Lavina, mus
tchr, rms 299 Delaware av — Maggie, nurse, 1 809 Queen e —
Margt, elk, 1 594 Ossington av — Margt, opr Hamilton Carhartt
Cotton Mills, b 270 Seaton — Margt A, elk Goodyear Tire k Rubber
Ce, 1 105 Cranbrooke av —Michl, trav h 133 Peter — Pauline, tchr
Ryerson Schl, 1 291 Euclid a? — Reay, h 195 Balsam av — Rita,
stenog Jackson, Potts & Co, 1 24 Brunswick av — Robt, mach
Chalmers Ltd, h 209 Leslie — Robt metal wkr, h 27 Cunon —Robt A,
acct Marwick, Mitchell, Peat It Co, k 7, 1387 Queen w — Rose, elk
Goodyear Tire k Rubber Co, 1 105 Crtnbrooke av ♦ Stephens see
also Stevens — Alex, h 119 Seaton • — A lex, comp, 1 134 Lipplncott
— Alex, driver, h 1065 Davenport rd (on active service) — Alfred 0, 1
6 Marshall (on active service) — Alma, music tchr, 1 688A Brock av
— Annie (wid Chas) 1 64 Bedford Park av —Arthur E, postman, h
193 Withrow av — Arthur E, prop Motor Car Spuply Co, 1 179
Garde* avenue — Augustus, cond, h 123 Benson av — Benj, tmstr, h
108 Chestnut — Chas, h 7 Hillcrest av — Chas, fireman, h 7 Deraott
pi — Chas, trav slsmn Emerson Drug Co, 1 6 Marshall — Chas J,
evangelist, h 6 Marshall — Chas M presser House of Hobberlin, 1
587 Sherboorr.e —Charlotte (wid David), h 6, 532 Palmerston av —
Clarkson E, trav Armstrong k Paffard, Ltd, b 71 Duggan av — Clinton
W, see-treas Can Feather k Mattress Ce, Ltd, h 22 Brookmount rd —
Edgar T (Stephens & Co), h 146 Willow av — Edwd Mrs, h 51 Taylor
— Edwd. porter Meth Book Room, 1 64 Bedford Park avenue —
Edwd. real est 1130 Bloor w, h 1105 Dufferin — Edwd A, garage
1521 Queen w 1 179 Garden ar —Edwin, tmstr, h 204 Gladstone av
— Eleanor M, 1 20 Belief air av r Emerson L, h 77 Armstrong av —
laid, elk Imperial Life Assce Co, 1 320 St George — Ethel 0, tchr
Alexnder Muir Schl, h 5 Parr — Ewart L. 1 310 Concord av (on active
service) —Frank, ctr, 1 36 Fem av —Frank, tchr Can Academy of
Music, 1 22 Madison av —Fred D, packer Eaton’s, 1 686 Ossington
av —Fred S, contr, h 7 Regent — Geo, 1 84 Rusholme rd — Geo E,
ctr, h 5 -Pearson av — Geo R, mach, 1 25 Lansdowne av — Gerald J,
elev opr Eaton’s, b 38 Murial ar — Gertrude, shipper Eaton’s, 1 587
Sherbourne —Gordon, studt, 1 19 Roxborough w (on active service)
—Harold B, mgr Dunfield & Co (2862 Dundas w), b 144 Edna av A.
D. PARKER REAL ESTATE and INSURANCE VALUATIONS,
ARBITRATIONS LUMSDEN BUILDING, Main 7739 ,1M3 —
 PATENTS Egerion R. Case CHARTERED PATENT AGENT 25
Years' Experience Booklet on Request Canadian Mortgage Bldg., 10
Adelaide E. Phone Main 3737 LOCKE & CO. REAL ESTATE LOANS
INSURANCE 10 ADELAIDE ST. EAST STEPHENS — Harry P, engr, h
2061 Dundas w — Henry, blksmth, 1 366 Parliament — Henry F, h 64
Bedford Park ar — Herman A, acct Fred P Higgins, h 4, 11 Oriole
gdns — Hilda, stenog, 1 67 Essex — Ida A, cashier Hathway Bros, 1
373 Roncesvalles av — Irene P Mrs, wtrs Simpson's, rms 739
Dufferin — Jas leather wkr, h 36 Fern at — Jas jr, 1 36 Fern ar —
Jas, driver Eaton’s, h 454 Parliament —Jas, mach, h 177 Van Home
— Jas, real est, h 20 Bellefair av — Jas, yardmaster, h *16 Millicent
— Jas N, shoemkr 141% Simcoe, h same — Jane (wid Robt), rms
165 Gore Vale — Jane P (wid John W), 1 2061 Dundas w — Jennie
(wid Geo R C), h 65 Hepbourae — Jennie, 1 House of Providence —
Jennit, slsclk Eaton's, b 201 Howland av — Jerusha (wid Edwd) , h
38 Alcorn at, —John, h 688 A Brock av — John, 1 House of
Providence — John, mach hd Otto Higel, h 823 King w (on active
sevice) — John, pattemmkr, h 1 20 Silver Birch av —John, receiver
Can Kdak Co, Ltd, 1 686 Ossington avenue — John, roll turner, h 179
Garden ar — John, tmstr. 1 179 Broadview av — John B, sec The
News h 24 Linden — John B, gro 1230 Dufferin, h same —John L,
photo, h 25 Lansdowne av — John S, engraver Wm McKendry, b 17
Grenville — Jos A, chanf Adams Fure Co, Ltd, h 50 Charles e —
Laura J (wid Edwd A), h 170 Wright ar — Lena, 1 277% Brunswick
av — Lillian E, slsldy Burry Bros, 1 144 Edna ay — Llewellyn, lab, 1
204 Gladstone av — Lloyd lab, 1 204 Gladstone av — Lloyd M, emp
Eaton's, h 499 Pape ar — Lcuise, 1 6, 532 Palmerston av — Lucy
(wid Jas), h 587 Sherboume — Margt, opr, 1 270 Seaton — Martha
(wid Geo), h 115 Marlborough aw — Mary, rms 83 Baldwin —
Mildred Mrs, 1 43 Cowan a? — Moore, foreman, 1 5 Parr — Norman
C, mgr foreign dept Standard Bank, h 210 Bloor w — Oliver R,
foreman Business Systems, h 3 610 Ontario —Pearl, stenog Chas
Bonnlck, 1 67 Essex — Percy (Stephens k Beattie), h 116 Beverley —
Philander, h 32 Cavell av — Rlchd, h 89 Wood — Richd, elnr Eaton's,
h 38 Breadalbane — Richd, porter Canada Steamship Lines (ft Bay),
1 420 Clendenan ar — Richd, vice-prea Reliance Shoe Co, Ltd, b
1088 Bathurst — Robt, 1 5 Parr — Robt. lab, h 102 Gerrard • — Robt
A, insp Can Freight Assn, 313 Union Station, 1 149 Mutual — Robt J,
chauf Adams Fum Co, Ltd, h 102 Gerrard e — Robt J, postman, h
137 Ivy av — Stanley, tinsmth, 1 177 Van Horne (on active service)
— S J, flour and feed 22 Geary av, b 46 Somerset av —Taimyr M,
chauf. 1 21 Wood —Thos, carp, h 67 Esaex — Thos A, trav, h 19
Roxborough w — Vera, elk Nerlich k Co, 1 786 Manning av —
Veronica, elk, 1 16 Millicent STEPHENS — Victor, insp Eaton's, 1 193
Withrow aw — Walter H, elk Wm Tyrrell 4 Co, Ltd, rms 14 Gwyone
avenue — Walter J drugs 1612 Queen e, h 6 Orchard Park blvd —
Walter N. munition wkr, h 99 Bleecker — Wesley, fireman Can
Carbonate Co, Ltd. h 200 Gladstone av — Wesley W, asst m gr Drui
Trad lot Co, h 142 Willow avenue — Wm, h 240 Earlscourt av (on
active service) — Wm, elk W R Johnston & Co, Ltd, b 25 Spenecr av
— Wm, porter, h 80 First av — Wm, porter Geo H Hees, Son 4 Co, h
277% Bnrniwick av — Wm A, driver, h 111 Ontario — Wm C, shipper
Holt, Renfrew Co, h 911 Shaw — Wm J, caretkr Broadway Hall, h
450 Spadlna av — Wm M, ehkr frt dept CPR, 1 786 Manning av —4
Beattie (Percy Stephen., Geo Beattie), cigars 410 Spadlna av
STEPHENS & CO, ^ (Edgar T Stephens), Real Estate 136 Victoria
STEPHENS’ INKS, W Q M Shepherd, Coristine Building, Montreal,
Sole Agent for Canada (See adv opposite Stationers — Retail) S
tepbens- A damson^ Mfg Co, Edwin J Baafleld rep, mach, ♦
Stephenson see also Stevenson —Ada, drsrakr, 1 55 Yorkville ar —
Adam, shipper John Deere Plough Co, h 765 pant avenue — Albert,
rest 299 King w, h same —Albina (wid John), h 41 Gerrard v —Alex,
veneerer, h 136 Bellwooda ar — Alice, 1 64% Shuter — Alice L (wid
Geo W), h 685 Osaington ar — Andrew C, h 87 Woodlawn ar e —
Annie (wid Wm), h 176 Dovercourt rd — Annie E. 1 105 Macpherson
ar —Annie H, 1 1473 Danforth av — Archd, mach, h 47 Osier —
Arthur, h 225 Balliol (on active service) , Blake k Co, C H Creighton
mgr. type founder* 60 Front w — Chas, elk Nerlich k Co, res
Newaonbrook ■ — Chas E, elk, 1 464 Pape av — Chaj H. h 120 St
Clair av v —Chas L, elk, 1 37 Earl Grey rd — Chas R, ctr T H Taylor k
Co. h 227 Havelock — Chas T, elk Wm Rennie Co, rms 130 Mutual —
Clara, 1 1473 Danforth av — Clara E, bkpr, 1 245 Withrow av —
Dorothy I, 1 316 Berkeley — Edwd J, h 52 Dawes rd (on active
service) — Edwin, 1 116 Silver Birch av — Emily, stenog Adams
Express Co, 1 765 Pape ar —Evelyn (wid Lionel), h 189A Carltoi — E
Pierson, 1 74 St George —Flossie, alnr, 1 464 Pape av — Fredk, h 16
Ottawa — Ffedk, eabt ukr. rms 8 Waseana av — Fredk, ctr Eaton’s, h
38 Boon av — Fredk C Rev, MD, sec Young People’! Forward
Movement for Missions, h 79 Charles w — Fredk H, 1 8 First av —
Fredk J, elk Don Exp Co, b 146 Simpson av — Fredk N, stone ctr, h
234 Mount Pleasant rd —Geo, rms 760 Dupont _ — Geo, 1 227
Bolton av (on active service) — Geo, insp, h 28 Willow av — Geo,
lab, h 126 Strachan av — Geo, lab, rms 341 Western ar
STEPHENSON GEORGE & CO, (George A Stephenson), Accountants,
Auditors and Assignees, 101 Stair Building, 123 Bay (Set card
Assignees) — Geo A (Geo Stephenson k Co), h 988 Ossington av —
Geo A, mach, 1 502 Carlaw av —Geo A, vulcanizer 214 Victoria, h
407 Wellesley — Geo B, broker, h 34 Brooklyn av — Geo E (A R
Denison k Stephenson), b 48 Glei* rose av — Geo H, driver, h 206
Ontario — Geo R, h 668 Maiming av (on active service) — Gladys,
cashier Simpson's, rms 439 Sherbouraa — Gordon, driver, h 921
Palmerston av — Hannah (wid Edwd), 1 452 Roxton rd — Hazel, elk
London Mutual Fire Ins Co, 1 16 Ottawa — Henry, leather dresser, h
141 Shuter —Herbert H, ctr W R Johnston k Co, Ltd, res Birehcliffe P
0 — Hilda, elk London Mutual Fire Ins Co, 1 16 Ottawa — H Roy
,asst mgr and actuary Crown Life Ini Co. h 115 Madison av — Irene,
bkpr, \ 136 Bellwoods av — Irene B. slsldy Eaton's, rms 72 Shuter
STEPHENSON — Jm, cigarmkr, 1 136 Bellwoods »v -Jis, Jutes
Bsmford, 1 481 Cerrwd . — Jas, prop Tor Vinegar 4 Bevorago Co h
37 1 Grry rd g — Jas, shell mkr, h 74 Lillian — Jas B, 1 292
Sherboume (on active service) — John T trav The Bowes Co Ltd, h
49 Marjory , -John W, h 760 Dovercourt rd W — Jos, lab, h 765
Gerrard e —Jos G, ctr Eaton's, h 38 Norwood rd —Josephine, stenog.
1 35 Auburn av — Ievi, h 114 Logan av -Lillian, elk Nasmiths, Ltd, h
4 Aberdeen Clu* — Lurie, slsldy Simpson's, b 147 Sumach — Lucy
(Wid Donald G), h 1473 Danforth av — Lydia, elk Eaton's, 1 227
Bolton av — Mabel, trimmer Eaton's, 1 136 Bellwoods av — Margt, h
292 Sherboume —Jlargt, emp Butteriek Pub Co, h 4 Aherdeea Clu!
Bain av — Marjorie, Insp Eaton’s, 1 765 Pape aw — Mary (wid John),
rms 77 Hook ar —Mary (wid Tbos), h 43 Drayton av — Mary A (wid
John), h 35 Auburn ar — Mary J (wid Cecil), h 111 Lindsey ar —
Maud A, bkfl* Wawiek's, 1 225 Balliol —May, elk CGE, 1 760 Dupont
^ ^ - Minnie, bkpr, raa S41 Wellesley-' Norman J, cartage agt 464
Pape ar, h same — Phoebe, stenog Hamilton Carhnrtt Cotton Mills, 1
4 Drayton av — Phyllis M, stenog McNally 4 Taylor, I 141 Sirat. —
Reginald, shipper Super Features Co, h 189B Carlto — Reginald 0,
comp The News, h 480 Clendenan ay — Richd, elk Canada Clonk Co,
ms 2361 Queen e — Robt, cash civic ev lines, 1 423 Carlton —Robt
J, 1 227 Bolton av (on active service) — Rose (wid Chas), ptoofrdr
Star, 1 T95 Gerrard « — Roy L, ledger kpr, 1 524 .Marion — Ruby,
musie tebr 464 Pape av — Russell, 1 120 St Clair av w (on active
service ) —Sarah J V Mrs, 1 74 8t George — Susan, parer Eaton's, h
115 Vi Mutual — Thor, h 771 Pape av — Thoe A, mach, h 107
Strachan aw — Thoa M, agt, h 524 Marlon — Thory E, h 74 St
George — Victor, caretkr B,edford Park Schl, h 248 Ranleigl — Wm
(Tor Whip Co), 1 80 Alcorn aw — Wm, engr, 1 68 Frizzell av — Wm,
msch, h 165 McRoberts av — Wm, munitions Can Mach Telephone
Ce, 1 168 Manning av — Wm, paper embosser, h 129 Alcorn av —
Wm, sec T Milbnm Co, Ltd, h 549 Marios — Wm A .hardware 28-30
Vasghan rd, ree Markham, York Tp — Wra E, elk, h 135 Eramerson
aw — Wm F, florist, h 2090 Yonge — Wm G, painter, h 318 Berkeley
— Wm H, slsmn, 1 18 Hareourt aw — Wm J, elk Knickerbocker Ice
Co, 1 771 Pape aw — Wm R, elk Eaton's, h 14 Spruce Hill rd Stepp
Harry, confy 206 Royce av, h same Sterck John, coremkr Dom
Radiator Co, Ltd, 1 1425 Dufferln ♦ Sterling see also Stirling —
Actions k Keys, Ltd, Wm H Shapley pres, Sami Henderson vice-prei,
Harold W Shapley sec-treas, 18-24 Noble — Albert E, trav T A Lytle
Co — Anna (wid Robt J), h 4 Dean —Arthur W, trav Caulfeild, Burns
4 Gibson, h H 3, 39 Maitland STERLING BANK OF CANADA Head
Office King w, n e cor Bay, A H Walker General Manager, Wra R Scott
Manager Toronto Branch, F H Marsh Superintendent of Branchef,
King w, n e cor Bay — Bank of Canada (Church and Dundas br), 260
Church — Bank of Canada (College br), S B Elson mgr, 643 College
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