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le that we have the actual terms, the IPSISSIMA VERBA, used by Christ. It was always supposed that Christ talked in Aramaic. Even Renan thought so. But now we know that the Galilean peasants, like the Irish peasants of our own day, were bilingual, and that Greek was the ordinary language of intercourse all over Palestine, as indeed all over the Eastern world. I never liked the idea that we knew of Christ's own words only through a translation of a translation. It is a delight to me to think that as far as his conversation was concerned, Charmides might have listened to him, and Socrates reasoned with him, and Plato understood him: that he really said [Greek text which cannot be reproduced], that when he thought of the lilies of the field and how they neither toil nor spin, his absolute expression was [Greek text which cannot be reproduced], and that his last word when he cried out 'my life has been completed, has reached its fulfilment, has been perfected,' was exactly as St. John tells us it was: [Greek text which cannot be reproduced] - no more.
While in reading the Gospels - particularly that of St. John himself, or whatever early Gnostic took his name and mantle - I see the continual assertion of the imagination as the basis of all spiritual and material life, I see also that to Christ imagination was simply a form of love, and that to him love was lord in the fullest meaning of the phrase. Some six weeks ago I was allowed by the doctor to have white bread to eat instead of the coarse black or brown bread of ordinary prison fare. It is a great delicacy. It will sound strange that dry bread could possibly be a delicacy to any one. To me it is so much so that at the close of each meal I carefully eat whatever crumbs may be left on my tin plate, or have fallen on the rough towel that one uses as a cloth so as not to soil one's table; and I do so not from hunger - I get now quite sufficient food - but simply in order that nothing should be wasted of what is given to me. So one should look on love.
C