bring, either for body or heart, for they will be nearer and sweeter to our deeper being, as Jesus is nearer and dearer than any man because he is more human than any. He is all that we can love or look for, and at the root of that very loving and looking.--'In my Father's house are many mansions,' he said. Matter, time, space, are all God's, and whatever may become of our philosophies, whatever he does with or in respect of time, place, and what we call matter, his doing must be true in philosophy as well as fact. But I am wandering." The curate was wandering, but the liberty of wandering was essential to his talking with the kind of freedom and truth he wanted to mediate betwixt his pupil and the lovely things he saw. "I wonder where the penitent thief was all the time," said Leopold. "Yes, that also is a difficulty. There again come in the bothering time and space, bothering in their relation to heavenly things, I mean. On the Friday, the penitent thief, as you call him, was to be with Jesus in Paradise; and now it was Sunday, and Jesus said he had not yet been up to see his Father. Some would say, I am too literal, too curious; what can Friday and Sunday have to do with Paradise? But words MEAN in both worlds, for they are not two but one--surely at least when Jesus thinks and speaks of them; and there can be no wrong in feeling ever so blindly and dully after WHAT they mean. Such humble questioning can do no harm, even if, in face of the facts, the questions be as far off and SILLY--in the old sweet meaning of the word--as those of any infant concerning a world he has not proved.--But about Mary Magdalene: He must have said the word TOUCH ME NOT. That could not have crept in. It is too hard for an interpolation, I think; and if no interpolation, it must mean some deep-good thing we don't understand. One thing we can make sure of: it was nothing that should hurt her; for see what follows. But for that, when he said TOUCH ME NOT, FOR I AM NOT YET ASCENDED TO MY FATHER, she might have thought--'Ah! thou hast thy Father to go to, and thou wilt leave us for him.'--BUT, he went on, GO TO MY BRETHREN AND SAY UNTO THEM: I ASCEND UNTO MY FATHER, AND YOUR FATHER; AND MY GOD AND YOUR GOD. What more could she want? Think: the Father of Jesus, with whom, in all his knowledge and all his suffering, the grand heart was perfectly, exultingly satisfied,--that Father he calls our Father too. He shares with his brethren--of his best, his deepest, his heartiest, most secret delight, and makes it their and his most open joy: he shares his eternal Father with us, his perfect God with his brethren. And whatever his not having yet ascended to him may mean, we see, with marvel and joy, that what delayed him--even though, for some reason perfect in tenderness as in truth, he would not be touched--was love to Mary Magdalene and his mother and his brethren. He could not go to the Father without comforting them first.