A. What is that which thou callest the mind's eyes?
R. Reason, in addition to other virtues.
A. What are the other virtues?
R. Wisdom, and humility, and honor, and moderation, and righteousness, and mercy, and prudence, and constancy, and benevolence, and chastity, and abstinence. With these anchors thou art able to fasten to God the cable that shall hold the ship of thy mind.
A. May the Lord God make me entirely as thou teachest me [to be]. I would if I could, but I can not understand how I shall be able to obtain these anchors, or how I shall fasten them, except thou teach it to me more clearly.
R. I could teach thee, but I ought first to ask thee how many of this world's lusts thou hast renounced for God. After thou hast told me that, then I can say to thee without any doubt that thou hast obtained so many of the anchors as thou hast renounced the lusts of the world.
A. How can I forsake that which I know and am familiar with, and have been used to from childhood, and love that which is unknown to me except by hearsay? Howbeit, I feel sure that if I knew what thou sayest about me as certainly as what I here see for myself, I would love that, and despise this.
R. I wonder why thou speakest so. Suppose now if a letter with seal from thy lord should come to thee, canst thou say thou art not able to understand him by that, nor to recognize his will therein? If thou sayest that thou canst know his will therein, say then whether it seemeth to thee better to follow his will, or to follow after the wealth which he gave thee over and above his friendship.
A. Whether I will or not, I must speak truly, unless I am prepared to lie. If I lie, God knoweth it. Therefore I dare speak only the truth, so far as I can know it. Methinks it is better to forsake the gift, and follow the giver, who is to me the steward both of the riches and of his friendship, unless I can have both. I should like, however,
