A. I would know it by experience, for I know nothing of it surely.
R. That is no wonder. I did not explain it to thee in such wise that thou couldst know it by experience; for there is yet something which thou must first know, to wit, whether we both are whole.
A. Thou must know whether thou findest any health, either in me, or in thyself, or in us both. It becometh thee to teach and me to listen; and it becometh me to answer what I understand according to the measure of my understanding, if so be I understand it at all; if I do not understand it at all, then must I admit it and leave it to thy judgment.
R. Wishest thou to know more than about God and thyself?
A. I answer thee that I do not wish anything more earnestly; but I dare not promise thee that I shall not desire any thing else than that; for it is verily hidden from me, albeit something cometh into my mind which, methinks, nothing can hinder me from furthering and performing. When another thing cometh which seemeth to me more right and reasonable, then I leave off that which I formerly held enough; and therefore at times it happeneth that something is so fixed in my mind, that I think I shall never let it go so long as I live. Howbeit there cometh to me then some trouble which occupieth me so that I can never leave it, nor can I perform it although I can not think of any better [thing to be done].[1] But three things have troubled me most: One is, I fear that I must part with my friends whom I love most, or they with me—either for life or for death; the second is, I fear sickness, both the known and the unknown; the third is, I fear death.
R. I hear now what thou lovest most next to thine own reason and God: They are, the life of thy friends, and thine own health, and thine own life. Of these five things thou art afraid that thou shalt lose some, because thou lovest
- ↑ Supplied by translator.
