Chapter X
THE MYSTICAL ARK
things which are in itself. Yet it does not see all things because not all things are on this side of the veil. Also, by means of the eye with which it sees certain things of itself, it is not able to see itself, i.e., the essence of the soul itself. But there is doubt whether we are going to see those things which we have shown are beyond the veil by this same eye of the understanding or if there is one sense that we use in order to see invisible divine things and in the same way we use other senses in order to see the invisible things of ourselves.
But those who assert that one sense has a sight of higher things and another has a sight of lower things should look from whence this can be proved.
I believe that it is here that they completely confuse the signification of this word "understanding." For they restrict its signification, now concerning only the superior, now only the inferior speculation, and at another time they comprehend both senses under one signification of the word. Notwithstanding, are we to call this twin sight of superior and inferior things "twin" in the sense of "from one head," or are we to call it "twofold"? Instrument of the same sense, or twin effect of the same instrument:
Whichever of these we wish to choose, nothing prevents us from saying that both of these pertain to the intellectual heaven. Why, is this heaven not said to have two great lights? Just as it is necessary to believe concerning other heavens, so it is that the more sublime and subtle speculation is the greater light in this highest heaven, and the lower and more obscure speculation is the lesser light.
Chapter X Concerning the intellectual watchtower and its superior height This ultimate and highest heaven has its day. Without doubt it also has its night, and as long as we are in this life, if we direct our attention to this heaven what other than night do we have or are we able to have until night completes its course again, and the light of dawn, casting a reddish glow, drives away the darkness of night?
Nevertheless, this night will be illumined like day because any day of this lowest heaven is surpassed by the brilliance of this night.
Indeed, God placed the moon and stars in the power of the night
RICHARD OF ST. VICTOR
and for that reason this night is my illumination in my delights. For it has its moon, that lesser light which we have indicated above, and it has stars, which expand their light everywhere and are assuredly the multiform modes of divine showings.
But those who sleep, sleep at night. They cannot see the lights of this heaven nor sing with the Prophet before the Lx)rd: "Because
I shall see your heavens, the work of your fingers, the moon and stars which you have created" (Ps.
8:4). Likewise they cannot sing: "In the middle of the night I will rise up to praise you" (Ps.
118:62). What am I to say concerning such a man, since in vain he expects day and sees neither it nor the light of the rising dawn? Certainly those who are such "are taken away like wax that runs down; the fire has fallen upon them and they have not seen the sun" (Ps.
57:9). Happy are those who venture to sing confidently concerning the morning of this day: "In the morning I shall stand before you and see, for you are not a God who wills iniquity" (Ps.
5:5).
I think that he signified the middle of the day who said concerning his beloved: "Show me where you, whom my soul loves, pasture, where you lie down in the middle of the day" (Cant.
1 :6).
I think that he wanted to signify the morning of this day and that he was warmed for a long time by desire for it, who said:
"I hoped until the morning"
(Isa.
38:13).
Who among you rejoiced greatly that he might see this day, and then saw it and was happy? Certainly that one is great, whoever he is. Nevertheless, I believe that no one can reach the mid-point of this day, at least in this corruptible flesh, although I dare not deny this concerning the morning. Surely whoever among you can come to the brightness of this day when the sun has risen in heaven will see the truth of the judgment that the light seems softer and the sun more delightful to the eye. The sun of this day has its rising; but it knows no setting, just as the day itself does not have an evening although it begins from dawn. He knew that heaven of heavens for one day only. But one day in its courts is better than a thousand days in a lower heaven. For surely the second heaven has many days and also innumerable nights, according to which its sun rises and sets and returns to its place. So the first heaven received a moon in time, and its sun knew its own setting. But the sun and moon of the highest heaven remained in their dwelling place. For when the lights of this heaven have come to the summit they fix their course, and in the future they are never ever inclined to set. If entirely and