Chapter VI
THE MYSTICAL ARK
work, it would certainly not have discovered it at all. But in a natural work human knowledge cannot have a full cubit, because it comprehends it only in part.
It easily judges what is accustomed to be born from which things, for fruit is not sought on a grapevine, nor a cluster of grapes on standing grain, nor grain on a tree. But yet, when would human knowledge suffice to explicate which of these or why any one thing is accustomed to be born from another?
Thus, when the acuteness of our natural ability spreads itself out on every side in this twofold consideration of nature and artifice and runs here and there in manifold ways with marvelous liveliness of understanding, our ark receives a suitable measure for itself, according to the mode of divine instruction.
Chapter VI That the third stage of this speculation consists as much in human regulations as it does in divine ones After the first consideration, which is with regard to things, and the second, which is with regard to works, there follows the third, which consists in morals and pertains, as we have already said, to the height of our ark. The discipline of morals comes partly from divine instruction and partly from human instruction. To divine instruction pertain the divine services and all the sacraments of the Church. To human instruction pertain human laws, customs, courtesies, parish laws, civil laws and many other such things. Human instruction is for the lower life; divine instruction is for the higher life. The former is for gaining prosperity and tranquillity of temporal life; the latter, for seizing salvation and the fullness of eternal beatitude. In human instruction, human knowledge is able to have a cubit because it is probably able to understand what it is able to find there. We do not doubt that there are two cubits in the divine sacraments. For it is one thing that we see externally with regard to the thing or the work of a sacrament; the spiritual power that lies hidden within a scarament is quite another.
And so, you are able to believe the thing of the sacrament that lies hidden within, but you are utterly unable to see it, and for this
RICHARD OF ST. VICTOR
reason you are not able to extend your knowledge in this part up to a full cubit. However, this last speculation, which is in morals, pertains, just as we have already said, to the height of our ark.
Since, in fact, when human teaching is subject to divine teaching, the soul advances from both and tends toward the height.
For without doubt, the soul that clings to those things which pertain to the first or second consideration still lingers in lowest things. But the more perfectly it clings to these things that belong to the third consideration, the more assuredly it always rises to higher things.
It surely ought to be noted that natural working and divine instruction have a full cubit with regard to a thing, but they are only able to have a half cubit in our knowing. On the contrary, however, artificial working and human instruction are scarcely able to have a half cubit with regard to a thing, but they are able to have a full cubit in our knowing. Therefore, when the rational soul has been fully exercised in this threefold speculation, the measure of our ark receives on all sides a length suitable for itself. The Prophet showed himself to be in this kind of contemplation when he said: "I have been meditating on all your works" (Ps.
142:5). And elsewhere he says: "Because you have delighted me, O Lx)rd, in your making"
(Ps.
91:5). And elsewhere he exclaims in wonder at these things:
"How glorious are your works, O Lord! You have made all things in wisdom" (Ps. 103:24). And in the same Psalm he mentions many things concerning these same works by explaining them. And so we are able rightly to separate into seven stages the whole of this first kind of contemplation.
The first consists of that admiration of things which rises up from the consideration of matter.
The second stage consists of that wonder at things which rises up from the consideration of form.
The third consists of that wonder at things which consideration of nature brings to birth.
The fourth stage of this contemplation is engaged in consideration of and wonder at works connected with the working of nature.
The fifth is engaged in consideration of and wonder at works, but according to the working of activity.
The sixth stage consists of considering and wondering at human instructions.
THE MYSTICAL ARK
Finally, the seventh subsists in considering and wondering at divine instructions.
These seven stages of ascent happen first to those who strive zealously to climb up the mountain of God and to enter the temple of Ezechiel. One enters by seven steps, to the exterior doorway that leads into the outer atrium. "And the ascent of it," he says,
"is in seven steps" (Ezech. 40:26). Thus you are now acquainted with the stages of beginning that should be pursued by anyone who desires to understand the art of contemplation. How this kind of contemplation begins in the imagination and runs to and fro according to the imagination was taught in the previous book and it will not be necessary to repeat it here.
Chapter VII That the second kind ofcontemplation consists of considering and wondering at the rational principle of visible things
Now since we have already said as best we could the things that seemed to need saying again concerning the first kind of contemplation, let us pass on to the second, which is indicated by the gilding of the ark, as has already been said. Therefore, if the first kind of contemplation is rightly understood to take place by considering the actual appearance of corporeal things, it follows, I think, that the second kind of contemplation ought to be understood to take place by examining the rational principle of these same things.
Therefore, we are occupied in the gilding of our ark as often as we examine thoroughly the rational principle of visible things and are suspended with wonder at the discovery and examination of these same things. As often as we understand by directing our attention and direct our attention in understanding to this earthly machine, we see how marvelously all things are made, how fitly ordered, how wisely disposed. We gild our ark when we consider the cause, mode and effect, the benefit and rational principle of each thing. O how much it abounded in the gold of knowledge! How it was able to suffice for him to gild his whole ark, who truly said: "Now God gave me to speak from the heart. For he gave me true knowledge of