Chapter IX
THE MYSTICAL ARK
similitude can more easily be comprehended and are nearer to and much closer and more proper for reason. Indeed, the farther the others recede from human reason, the more they transcend the rational principle of any similitude applied to them. And so the first cherub stands on the side of similitude; but the second stands on the side of dissimilitude so that those things which are not beyond reason and which allow some similitude may touch the side of similitude as if from nearby and cling to it by means of consideration. In a similar manner those things which seem to be beyond or against reason and to go beyond every particular nature of a similitude applied to them have the side of dissimilitude next to themselves and look at it from nearby. However, if you wish to refer what is being called "one side and the other" to the right and left sides, certainly the similitude of such a consideration leads us to the same judgment. For our right hand is more often accustomed to be extended for the sake of working, and for this reason it is evident that it is seen more frequently. Indeed, the left is concealed under our clothing more often than the right, and for this reason it is seen more rarely. Therefore, the more hidden things are correctly designated by the left hand, just as the more manifest are designated suitably enough by the right. And so the first cherub stands at the right, as it were, since it fixes the eye of contemplation on those things which are not totally alien to reason. However, the second cherub is set up on the left because it particularly contemplates only those things which all human reason seems to oppose.
Chapter IX How love of everything and approval of self are moderated by these two kinds of contemplation Very much in every way do these two kinds of contemplation either strengthen us against evil or assist us to virtue. Hence it is added concerning them: "Spreading wings and covering the oracle, let them cover both sides of the propitiatory" (Exod. 25:20). When we cover something we usually do it in two ways: now for hiding, now for protection. Often when we place an umbrella between
RICHARD OF ST. VICTOR
ourselves and the sun we moderate the heat of the sun as well as its brightness.
If by divine providence we receive grace for these two kinds of contemplation and if we press forward carefully in them according to the grace that is received,
I believe that they will serve us for an umbrella from the heat of the day, and for security and hiding from the wind and rain (cf. Isa. 4:5-6).
I wish that we might be carried away with so much zeal and longing for the viewing of these and led above ourselves for wondering at these with so much alienation of soul that for a while our mind might know nothing of itself while it is astounded as it is suspended in the viewing of such cherubim, so much so that it might dare to say with the Apostle:
"Whether in the body or out of the body, I do not know; God knows"
(2 Cor.
12:2).
See how deeply under the wings of the just-mentioned cherubim he hides who knows nothing of himself for a while. But if the shadow of these wings is unable to alienate the attention of the mind in such ecstasy, nevertheless it ought to obscure that golden gleam of the propitiatory and to moderate it for our viewings, because it is accustomed always to do this. The gleam of our propitiatory is obscured without doubt by a shadow's being brought over it, when everything that seems to shine in us is despised in comparison to a greater and more supereminent brightness. The brightness of our propitiatory indicates the worth of the spiritual nature, while the spreading of the wings that are placed over it indicates the loftiness of divine supereminence. Why wonder, therefore, if both sides of our propitiatory are covered over by such a shadow? For, as has already been said, everything that is perceived in us as similar or dissimilar to divine things is dark in comparison to divine things.
However, that which covers over usually, as we said, moderates not only the brightness, but even the heat as well, and renders both more tolerable. As we all know, it often happens that we do not know how to keep ourselves from self-esteem in our grace and to be moderate in our love. Assuredly by continual contemplation of and deep wonder at divine things, it happens that an excess and superfluity of both are curbed in us.
I believe that no one at all— I say not one of all the rational spirits— is able to restrain that private love and opinion of personal excellence to a true and proper measure of equity, unless he truly knows how to despise himself in comparison to those things which we