Chapter XVII
THE TWELVE PATRIARCHS
Chapter XVII We interpret in various ways that which we call imagination, reason, or will Let no one be thrown into confusion because I call both mother and offspring "imagination." But I mean for that to be between mother and son which is between instrument and act; or that between mother and her offspring which is between genus and species. For by joining difference to itself genus brings forth species from itself, just as union with a man impregnates a woman with offspring. Also, we often call an instrument and its action by one name: for that which we see and that by which we see, we call "sight." So when reason, or will or intellect is mentioned, sometimes the instrument, other times its action is understood. And we know in fact that the instrument is always prior to its action and is able to exist without it. Therefore action has its existence from instrument, not instrument from action. For this reason it is not inappropriate to understand the mother by instrument and her son by action. Therefore when imagination signifies an instrument, it is that power of the soul by which it is able to picture to itself anything whatsoever, whenever it wishes. When the mind uses this instrument for imagining something, without doubt a kind of action is accomplished that similarly is called imagination.
I wanted to mention these things briefly, but it is not necessary to dwell for long on them. Now let us return to the order of the explanation.
Chapter XVIII Concerning the twofold speculation that arises from imagination We have said that the rational imagination alone seems to pertain to Rachel and what is not rational is judged absolutely unworthy for adoption by her. However, rational imagination is one thing when ordered by reason and another thing when mixed with understanding. We use the former when according to a known
RICHARD OF ST. VICTOR
appearance of visible things we order another similar thing in the mind and yet from that we do not think of something invisible. We use the latter, then, when we exert ourselves to rise by means of the appearance of visible things to knowledge of invisible things. In the former imagination is not without reason. In the latter understanding is not without imagination. These are the two sons of Bala, of whom the firstborn is called Dan, and the second, Naphtali. To Dan especially pertains consideration of future evils; to Naphtali, speculation of future goods. Dan knows nothing except corporeal things, but nevertheless he examines things that are far removed from bodily sense. Naphtali rises to the understanding of invisible things by means of the form of visible things. We do not doubt that infernal torments are far removed from bodily sense because we are not able to see where and what kind they are, but nevertheless as often as we wish we have these things before the eyes of the heart through the service of Dan. None of the faithful who reads in holy
Scripture about hell, the flames of Gehenna and the outer darkness believes that these things have been said figuratively, but he does not doubt that these things exist somewhere truly and bodily. From the foregoing it is certain that although someone may place these things before the eyes of the heart by means of imagination he ought not to seek the signification of these immediately by means of spiritual understanding because he does not doubt these things are said not figuratively but literally. As we have already rightly said, consideration of these especially pertains to Dan, where we work by imagination alone although we cannot deal with it in such labor without the ordering of reason. But when we read about a land flowing with milk and honey or heavenly Jerusalem having walls of precious stones, gates of pearl and streets of gold, what person of sane sense would wish to interpret these things according to the literal sense? Therefore immediately he has recourse to spiritual understanding, and he seeks what is contained there mystically. Do you not see how such description as this of future things seems to pertain more to Naphtali, where without understanding, imagination alone cannot suffice, as is well known? Therefore it has been rightly said that consideration of future evils pertains especially to Dan while on the other hand speculation of future goods pertains especially to Naphtali. Nevertheless, many things, even those that have been written concerning the torments of evil persons, must be