Chapter XII
RICHARD OF ST. VICTOR
cient suitability there is represented in it the kind of contemplation that, when going beyond all imagination, is engaged in reason according to reason. And as the propitiatory (inasmuch as it is the cover of the ark) nowhere descends below wood, nor is permitted to be attached to wood, so when this contemplation surpasses all imagination and does not agree to let itself be mixed with anything, it is mindful of invisible things only and directs attention toward invisible things only.
Chapter XII How the last two kinds of contemplations are indicated mystically The last two kinds of contemplations are expressed by an angelic figure.
Indeed, that material product rightly had not a human but an angelic form, which was necessary for representing by a similitude those kinds of contemplations whose object goes beyond all human reason.
Certainly it ought to be noted that those four previously mentioned contemplations are, in a certain manner, joined together into one. However, these two last ones are separate and are set apart.
And indeed in those first four kinds of contemplations we grow daily from our own activity, yet with divine assistance. But in these two final ones everything depends on grace. They are wholly far removed and exceedingly remote from all human activity, except to the degree that each person receives the clothing of angelic similitude from heaven and by divine providence puts it on himself.
And perhaps not without cause did this last material product and angelic figure receive the name "cherubim"; perhaps for the reason that without the addition of this highest grace no one would be able to attain to fullness of knowledge. But one of the two cherubim was said to stand on one side and the other on the other side, so that one is understood to stand on the right while the other stands on the left. Consider, I ask you, how aptly they are set over against each other and are placed in opposition as a representation of those things, the former of which seem to agree with reason, the latter, to go against reason. But perhaps someone will hasten to seek what it
THE MYSTICAL ARK
would be especially fitting to understand in this. See, therefore, it is not by chance that by that cherub who stood on the right, the kind of contemplation should be understood that is above reason yet not beyond reason. However, by that one which was on the left, the contemplation should be understood that is above reason and seems to be beyond reason. However, we know that the left hand is often held under the clothing, and we know how it is kept hidden while the right hand is openly extended more often. For this reason, more secret things rightly are understood by the left hand; more open things, by the right hand. Now the more open things are consistent with reason, while the more hidden things are opposed to reason. Thus, we rightly understand the fifth kind of contemplation by the right-hand cherub. No less properly is the sixth kind of contemplation able to be understood by the left-hand cherub. With respect to those things which should be said concerning the ark of Moses and the grace of contemplation, these things can probably suffice for more learned souls. But because we are at leisure and speak to people at leisure we ought not, on account of people who are more sluggish, to be sluggish in repeating these things with a beneficial and, for some perhaps, a necessary supplement. Being more free from preoccupations, we ought to treat the same material more broadly. And so, after the manner of a contemplative, according to the style of contemplation, let us explain concerning contemplation. Nor should we observe merely in passing the pursuit of so much joy and the manifestation of so much wonder. We have furnished this brief compendium for persons who are busy, while we explain the same things, repeating them more broadly, for persons at leisure—both together on guard to hold back hasty travelers who violate the pattern and to urge on the unwilling curious explorers of innovation. Thus let us now return to the individual kinds of contemplation and speak first of all concerning the first.