TO most English readers the Imitation of Christ is the representative of mediaeval German mysticism. In reality, however, this beautiful little treatise belongs to a period when that movement had nearly spent itself. Thomas a Kempis, as Dr. Bigg has said, [1] was only a semi-mystic. He tones down the most characteristic doctrines of Eckhart, who is the great original thinker of the German mystical school, and seems in some ways to revert to an earlier type of devotional literature. The Imitation may perhaps be described as an idealised picture of monastic piety, drawn at a time when the life of the cloister no longer filled a place of unchallenged usefulness in the social order of Europe. To find German mysticism at its strongest we must go back a full hundred years, and to understand its growth we must retrace our steps as far as the great awakening of the thirteenth centur