No More Learning

When one returns to the
Greek; it is like going into a garden of lilies out of some, narrow and
dark house.

And to me, the pleasure is doubled by the reflection that it is extremely
probable 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], that when he thought of
the lilies of the field and how they neither toil nor spin, his absolute
expression was [Greek text], 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]--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.
Christ, like all fascinating personalities, had the power of not merely
saying beautiful things himself, but of making other people say beautiful
things to him; and I love the story St. Mark tells us about the Greek
woman, who, when as a trial of her faith he said to her that he could not
give her the bread of the children of Israel, answered him that the
little dogs--([Greek text], 'little dogs' it should be rendered)--who are
under the table eat of the crumbs that the children let fall. Most
people live for love and admiration. But it is by love and admiration
that we should live. If any love is shown us we should recognise that we
are quite unworthy of it. Nobody is worthy to be loved. The fact that
God loves man shows us that in the divine order of ideal things it is
written that eternal love is to be given to what is eternally unworthy.
Or if that phrase seems to be a bitter one to bear, let us say that every
one is worthy of love, except him who thinks that he is. Love is a
sacrament that should be taken kneeling, and _Domine, non sum dignus_
should be on the lips and in the hearts of those who receive it.

If ever I write again, in the sense of producing artistic work, there are
just two subjects on which and through which I desire to express myself:
one is 'Christ as the precursor of the romantic movement in life': the
other is 'The artistic life considered in its relation to conduct. ' The
first is, of course, intensely fascinating, for I see in Christ not
merely the essentials of the supreme romantic type, but all the
accidents, the wilfulnesses even, of the romantic temperament also. He
was the first person who ever said to people that they should live
'flower-like lives. ' He fixed the phrase. He took children as the type
of what people should try to become. He held them up as examples to
their elders, which I myself have always thought the chief use of
children, if what is perfect should have a use. Dante describes the soul
of a man as coming from the hand of God 'weeping and laughing like a
little child,' and Christ also saw that the soul of each one should be _a
guisa di fanciulla che piangendo e ridendo pargoleggia_.