Dear Cyndy,

Joanna's belongings, arranged in the corner of
the large old bedroom in front of radiator and bookcase
are tangible proof that you really did come, that you
were here for 90 minutes, and that your visit was more
than wishful thinking, more than the delusion of a tired
old brain on the threshold of disintegration. I keep 
looking at the various packages and bundles, to make
sure even now, that there's no mistake.

Thank you very much for the effort. I infer that it
wasn't easy for you, and, somewhat familiars,  after
four years of correspondence, with the workings of your
mind, I think I understand why, - I think I also understand
that there's much about life, if not most, which is
impermeable to logical analysis, which must be accepted
as it is, no questions asked, - and even more important,
no explanations offered.

The exchange of letters between us has served, - and I hope
will continue, as long as we have something to communicate
to each other, to serve - as a bridge on which we meet. This
week, for the first time, it occurred to me that a bridge,
considered usually to bind to each other the piers on which
it rests, may also serve to keep them apart, when as, for
example, even if only one of them is a pontoon, the bridge
will serve to stabilize the structure, and in the face of
whatever storms may arise, keep the floating member not only
from drifting out to sea, but also from crashing onto the shore.

In the context of storms, I've been rereading and rethinking
the poem Der Schauende, by Rilke, to which I referred in my letter
of November 15, 2007; specifically, I have been trying, -
unsuccessfully to decipher the Biblical account of Jacob wrestling
with the angel. (Genesis 32: 23-30). I was startled to note that
while Rilke relies on the image of Jacob being defeated by the angel,
all the Biblical texts that I have seen, have it the other way around.

The King James Version:

26: And he said, Let me go, for the day breaketh. 
And he said, I will not let thee go, except thou bless me.
27: And he said unto him, What is thy name? And he said, Jacob.
28: And he said, Thy name shall be called no more Jacob, but Israel: 
for as a prince hast thou power with God and with men, and hast prevailed.

Specifically St. Jerome:

[26] dixitque ad eum dimitte me iam enim ascendit aurora
respondit non dimittam te nisi benedixeris mihi 
[27] ait ergo quod nomen est tibi respondit Iacob 
[28] at ille nequaquam inquit Iacob appellabitur nomen tuum sed Israhel
quoniam si contra Deum fortis fuisti quanto magis contra homines praevalebis

Luther's 1545 edition:

25 Vnd bleib allein. DA rangein Man mit jm bis die morgenröte anbrach.
26 Vnd da er sahe / das er jn nicht vbermocht /
rüret er das Gelenck seiner hüfft an /
Vnd das gelenck seiner hüfft ward vber dem ringen mit jm / verrenckt.
27 Vnd er sprach / Las mich gehen / denn die morgenröte bricht an /
Aber er antwortet / Jch las dich nicht / du segenest mich denn.
28 Er sprach / Wie heissestu? Er antwortet / Jacob.
29 Er sprach / Du solt nicht mehr Jacob heissen / sondern JsraEl /
Denn du hast mit Gott vnd mit Menschen gekempfft / vnd bist obgelegen.

The Septuagint: