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 which cannot be
reproduced], '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