coveteth Rachel for to bear some children; that is to say, then
coveteth reason to know these things that affection feeleth; for as
it falleth to the affection for to love, so it falleth to the reason
for to know. Of affection springeth ordained and measured feelings;
and of reason springeth right knowings[51] and clear understandings.
And ever the more that Judah waxeth, that is to say love, so much
the more desireth Rachel bearing of children, that is to say, reason
studieth after knowing. But who is he that woteth not how hard it
is, and nearhand impossible to a fleshly soul the which is yet rude
in ghostly studies, for to rise in knowing of unseeable[52] things,
and for to set the eye of contemplation in ghostly things? For why,
a soul that is yet rude and fleshly, knoweth nought but bodily
things, and nothing cometh yet to the mind but only seeable[53]
things. And, nevertheless, yet it looketh inward as it may; and that
that it may not see yet clearly by ghostly knowing, it thinketh by
imagination.

And this is the cause why Rachel had first children of her maiden
than of herself. And so it is that, though all a man's soul may not
yet get the light of ghostly knowing in the reason, yet it thinketh
it sweet to hold the mind on God and ghostly things in the
imagination. As by Rachel we understand reason, so by her maiden
Bilhah we understand imagination. And, therefore, reason sheweth
that it is more profitable for to think on ghostly things, in what
manner so it be; yea, if it be in kindling of our desire with some
fair imagination; than it is for to think on vanities and deceivable
things of this world. And, therefore, of Bilhah were born these two:
Dan and Naphtali. Dan is to say sight of pains to come; and
Naphtali, sight of joys to come. These two children are full needful
and full speedful unto a working soul; the one for to put down evil