Samuel Marinus Zwemer - Raymond Lull, first missionary to the Moslems, 1902 by gnosisclassics

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STATUE OF RAYMUND LULL AT PALMA, MAJORCA.

RAYMUND LULL First Missionary to the Moslems

SAMUEL M. ZWEMER,

D.D., F. R. G. S.

AUTHOR OF 1

Arabia,

The Cradle

of Islam,"

Topsy-Turvy Land,"

&m FUNK k WAGNALLS COMPANY New York and 1902

London

etc.

FUNK & WAGNALLS COMPANY RegUtered

at Stationers' Hall,

London, England

[Printed in the United States of A merica] Published November, 190a

Contents

FAOE

Introduction by Robert E. Speer

Preface

xxi

chapter I.

Europe and the Saracens

in the Thirteenth i

Century, II.

III.

Raymund

Lull's Birthplace

The Vision and

and Early

Call to Service,

Life,

.32

IV. Preparation for the Conflict

V. At Montpellier, Paris, and Rome, VI. His First Missionary Journey to Tunis, VII. Other Missionary Journeys, VIII.

Raymund

.97

Lull as Philosopher and Author, 113

IX. His Last Missionary Journey and His Mar-

tyrdom X.

132

Who being Dead

Bibliography

147

A. Books written by B.

yet Speaketh,

Books about

Raymund Lull, Raymund Lull,

.157

.... .

169

'3ERAI

List of Illustrations

Statue of

Raymund

Lull at Palraa, Majorca,

Frontispiece FACING PAGE

Tenth-Century Map of the World. or Anglo-Saxon Map Restored) ,

(The Cotton

...

General View of Palma, Majorca

Church of San Francisco, Palma, Majorca, Cloisters of the

Church

San Francisco,

Facsimile of Page from Lull's Latin Works,

The Old Canal between

Goletta and Tunis,

Venetian Galley of the Thirteenth Century. (From an Old Print) ,

The Harbor

of Bugia,

The Town and Tower

112

Bugia

.112

co,

Raymund

98 104

The Prologue of John's Gospel in Catalan, The Old Gateway of Bugia (Eleventh Century)

Tomb

Lull in Church of

Palma, Majorca,

140

San Francis144

vii

INTRODUCTION It would be difficult to find another so

competent as Dr. Zwemer to write a the

first

great missionary to the

life

Moham-

For twelve years he has been working with his associates of the Arabian Mission of the Reformed Church on the medans.

eastern coast

the Arabian

peninsula

and in the Turkish region northwest of the Persian Gulf. To an almost perfect com-

mand

an accurate knowledge of the Koran, untiring zeal and indomitable courage, he has added an absorbing love of Arabic,

Mohammedans, and a desire to make known to them in truth that Savior

for the

whom

in their belief their prophet annuls

and supersedes.

Introduction

passed

the spring of

down

the Persian Gulf in

1897,

the

captains of the

steamers, without qualification, spoke out in praise of the

as they called him,

hatches with the

lion-hearted

missionary,

who would

Arab

sit

on the

and con-

travelers

found them out of their own scriptures. In the interval of itinerating journeys into the interior of El Hasa and Oman Dr.

Zwemer has found time to produce a volume on Arabia (published in 1900), which is

the standard authority on the peninsula,

and one

the best books available on

the questions of interest to

all

Christians

springing from the rise and extension of Islam. Loving the Mohammedans and their

knowing

religion

thoroughly,

and

working constantly for an enlargement of the missionary force attempting the evangelization of the

mer

has

ing the

Moslem

qualifications

life

world, Dr. Zwefor

Raymund

understand-

Lull,

and

for

1fntro5uctfon

describing

sympathetically, which few

possess in the same measure.

And

there has been great need that an

adequate

life

Raymund

Lull should be

modern He was the greatest missionary whcT day. has ever gone out to the Moslem world. written for English readers of this

He was

one of the outstanding figures

^ of

Church in the thirteenth cenHe was a Christian of the modern

the Catholic tury.

spirit of Catholicity

— neither

Roman

nor

Protestant —a man of spiritual judgment, of

divine love.

He saw

the futility of author-

matters of religion at the time that other men were busy with the most devility in

ish expression of belief in authority ever

conceived

—the

Inquisition.

loved

Christ with a passionate love, and saw that the only true missionary

method

of love.

method was the

leave his

life

in ob-

scurity

would involve an incalculable

to the

Church

of our time.

loss

need to

•

fntro&uction revive the

memory

it,

to relearn

its se-

and to confirm the highest Christian tendencies of our day by the recollection of their noble illustration in the life of crets,

Of all the men of his century of whom we know, Raymund Lull was most possessed by the love and life of Christ, Lull.

and most eager, accordingly, to share possession with sadly needed It sets forth

ter the

it;

the the

his

The world

world.

Church scarcely

less.

the greatness of Lull's characstrikingly to see

how

sharply

he rose above the world and Church of his

by many centuries moral and misto which have we grown sionary ambitions,

day, anticipating

standards, intellectual conceptions,

only slowly since the Reformation. The movement of our thought, theological

and philosophical,

now

strongly

toward biological conceptions. It is a gain that it should be so. We see that life is the supreme thing, and that

we must

state

tfntro&uctfon

The

missionary

gain greatly by this

new mode

our notions in

work

will

of thinking.

method

its

Its

terms.

purpose

to give

life.

do by the contact of life. Raymund Lull proved this. He went out to give a divine life which he already posIts

sessed in

own

his

soul.

Somerville,

"St. Paul's Conception of Christ," points

was "in the consciousness of

out that

what the

glorified Christ

personal

life

that

was

to Paul in his

are to look for the

genesis of his theology."

was

in his

inner experience of the glorified Christ that

are to look for the secret

and source

and life: what he Raymund thought, what he was, what he suffered. And this must be true of all true missionLull's doctrine

aries.

They do

not go out to Asia and

Africa to say, This is the doctrine of the Christian Church," or "Your science is bad.

Look through

see for yourselves

microscope and and abandon such error," this

ffntro&uctfon "

Compare your condition with America and see how much more or

beneficial Christianity

that of socially

than Hinduism,

or Confucianism, or fetichism, or Islam."

Doubtless

ment from

all

this has its place

the argu-

the coherence of Christianity

with the facts of the universe, the argument from fruit. But it is also all secondary.

The primary

thing

personal

testi-

This Christ has

This have felt. mony. done for me. I preach whom I know. That which was from the beginning, that which I have heard, that which I have seen with my eyes, that which I beheld and my I

hands handled, concerning the Word of life (and the life was manifested, and I have

and bear witness, and declare unto you the life, the eternal life, which was with the Father and was manifested unto seen,

me), that which

have seen and heard de-

unto you also, that ye also may have fellowship with me yea, and my fellowship

clare

;

flntro&uctfon

with the Father and with His Son, Jesus Christ." The man who can not say this may is

be able to change the opinions of those to whom he goes, to improve their social condition,

to free

them from many

foolish

and enslaving superstitions, but aftthis, the one thing which, if done, would of itself have attended to these things and a thousand others, may be still

errors

all

unaccomplished

— namely,

the gift of

who would do

The

Paul's

life.

work

missionary or Lull's must be able to preach a living Christ, tested in experience, saved

pantheistic error

from

all

by the Incarnation and

the roots thus sunk in history, and by the

Resurrection and the personality thus preserved in God above, but a Christ here and

known,

lived

and ready

to be. given

by life life. become may It would be easy to draw other parallels than this between Paul and Lull: their

to death, that death

conversions, their subsequent times of sep-

flntrofcuction

their visions,

aration,

their untiring

their passion for Christ,

their sufferings

and shipwrecks, their intellectual and power, their martyrdoms, the in

its

life,

taste, its

its

use,

the essence of acter—

the

thought, friends,

rule of

its

purpose,

its sacrifice.

such comparison

all

essence of

real

activity

thus in death, supreme

Christ supreme also

toil,

all

its

But

—the

true missionary char-

possession

by the

life

and the

life, ability thus to give, not a new doctrine only, not a new truth

Christ as

men, but a new

life.

The work

of mis-

just this the going out from the over the world of a body of men Church

sions

and women knowing Christ, and,

therefore,

having life in themselves; their quiet residence among the dead peoples; and the resurrection from

among

more and more, and receive it and live.

first

one, then a few, then

who

feel

the

life

these peoples of

Lull sought in every

way

fit

himself

Untro&uctfon for contact with

men

so that he might

reach them in the deepest intimacies of their

life,

seed

and be able thus the divine

life

to plant the

which he bore.

Therefore he learned Arabic, became a master of the Moslem philosophy, studied

geography and the heart of man. And, therefore, he became also a student of comparative religion, as

day. his

we would

call

him

to-

There was a great difference between view, however, and that of a large

school of

modern students

religion.

Lull had no idea that Christian-

ity

of comparative

was not a complete and

ligion.

sufficient re-

did not study other religions

with the purpose of providing from them ideals lack. all

which Christianity was supposed to Nor did he propose to reduce out of

religions a

ciples

common fund of

more or

less to

general prin-

be found in

all

regard these as the ultimate religion. studied other religions to find out

how

and

He bet-

flntro&uctfon ter to reach the hearts of their adherents

with the Gospel,

itself

perfect

and com-

lacking nothing, needing nothing from any other doctrine. With him there

plete,

was a difference between Christianity and other religions, not in degree only, but in kind. It possesses what they lack, which desirable.

which

alone

is life.

what they

lacks

unworthy.

They

alone

organizations. eternal

life.

are systems of society

or politics, religions of It

possess,

satisfies.

and

books, methods,

alone

life,

Lull studied other religions,

not to discover what they have to give to Christianity, for they have nothing, but to find

how he might

them the no

man

true

life,

give to those

who follow

which

and which

is life,

shall ever find until

he finds

Christ.

Blessed as the influence of Lull should

be upon the Christian of

all

who

feel

life

and experience

in reading this sketch,

Introduction will fall short of its full

not led to desire to

make

neglect of the centuries. since Lull

dom

fell

at Bugia.

never to have

now

its

they are amends for the

purpose

It is six

centuries

Is that martyr-

fruitage

Shall

wake from the sleep of the and generations give the Savior His place above the Prophet, and the crescent its not

at last

place beneath the cross ?

Robert E. Speer.

XIX

To "WLbo

taultctb not, liuetb not;

commended

faults is little

the Reader

wbo mendetb

ftbe printer batb faulted a

mag be tbe autbor o\>er*sigbted more.

paine (Header)

tbe least

;

XTb^

tben erre not tbou most

bg misconstruing or sbarpe censuring ; least tbou be more oncbaritable, tben eitber of tbem batb been beedlesse

<5od

amend and guide vs

all,"

—-%)ba.rtes on Tythes,

Camb.

1613.

PREFACE The

subject

knowledged by

all

this

writers

biography

ac-

on the history

missions to be the one connecting link be-

tween the apostles of Northern Europe and the leaders

who

followed the Reformation.

Stock, the editorial secretary of the

Eugene " Church Missionary Society, declares there is no more heroic figure in the history of Christendom than that of Raymund Lull, the first and perhaps the greatest missionary to Mohammedans."

complete biography of Lull exists in

the English language tieth

;

and since the twen-

to be preeminently a cen-

century tury of missions to Moslems, we should

preface rescue the

memory

of the

pioneer from

oblivion.

His philosophical speculations and his many books have vanished away, for he knew only in part. But his self-sacrificing love never faileth and perish.

motto "

its

memory can

not

His biography emphasizes his own

He who

It is this

lives

by the Life can not

part of Lull's

life

die!'

that has a mes-

sage for us to-day, and calls us to win

back the

Mohammedan

world to Christ.

Samuel M. Zwemer. Bahrein, Arabia, March,

1902.

xxii

Itograpfjp of

^apmuntr

iLull

^\ B R A or the

UNIVERSITY

CHAPTER K^ EUROPE AND THE SARACENS IN THE THIRTEENTH CENTURY (A.D. 1200-1300) "

Altho the history of an age

going on

all at

once,

can

Missionaries are proceeding on their errands of love, theologians are constructing their sys-

not be written

all

at once.

tems, persecutors are slaying the believers, prelates are seeking the supremacy, kings are checking the advance of the churchman all this and an infinitude of detail is going on

—

the

very same period of time."

— Shedd's

"History of

Doctrine"

We can know

his

not understand a

unless

environment.

thread, but history is

man

Biography is a web in which time

broad as well as long.

unravel the

Bfograpbs ot 1Rapmun& Xuli thread without breaking the web.

we must put

understand

we must loosen

Raymund

Lull,

ourselves back seven hundred

years and see Europe and the Saracens as

they were before the dawn of the Renaissance and the daybreak of the Reformation.

Altho the shadow heavily

upon

it,

of the

dark ages

still fell

the thirteenth century was

an eventful epoch, at least for Europe. The colossal power of the empire was waning,

and separate states were springing up in The growth of civil Italy and Germany. liberty, altho

only in

its

infancy,

was already

fruit in the

enlargement of ideas bringing and the founding of universities. In Eng-

Norman and Saxon were at last one people the Magna Charta was signed, and land,

;

the

first

the time

Parliament summoned.

when

About

Lull was born, the Tatars

invaded Russia and sacked Moscow; Saracens and Christians were disputing not only the possession of the

Holy Land, but the

Europe an& tbe Saracens rulership of the world.

Altho

East

Holy City had

the long struggle for the

ended

in the

in the discomfiture of the Christians,

the spirit of the Crusades lived on.

The

same century

that

also

witnessed the

fall

saw the

nand

of Castile

Acre

Bagdad and the In

the califate.

tion

fall

extinc-

Spain, Ferdi-

was winning

city after city

from the Moors, who were entrenching their last stronghold, Granada. The year 1240 marks the rise of the

Ottoman Turks;

Lull was then five years old.

Before he

was twenty, Louis IX. had failed in his crusade and been taken prisoner by the Sultan of Egypt; emperors had deposed popes and popes emperors; and the Inquisition

and

had begun

heretics.

Spain to torture Jews

At Cologne

of the great cathedral at Paris

new

men were

giant,

the foundations

were being

laid,

and

experimenting with the

gunpowder.

All Europe was heated with the strong 3

JBfograpbs of IRaumunD 5Lull

wine of

political

change and

social expecta-

In the same century sudden and subversive revolutions were taking place in tions.

The Mongolian hordes under Genghis Khan poured out, like long-pent waThe ters, over all the countries of the East. Asia.

calif ate of

Bagdad

fell

forever before the

Hulaku Khan. The Seljuk empire soon advanced its Moslem

furious onslaught of

mountain ranges of Anatolia, and Turks were disputing with Mongols rule into the

the sovereignty of "the roof of the world."

The

beneficial effects

of the

Crusades

were already being felt in the breaking up of those two colossal fabrics of the Middle Ages, the Church and the Empire, which ruled both as ideas and as realities. The feudal system was disappearing.

The

in-

vention and application of paper, the mariner's compass, and gunpowder heralded the eras of printing, exploration, and con-

quest in the century that followed.

was

Europe an& tbe Saracens not dark as midnight, altho not yet dawn. The cocks were crowing. In 1249 the UniIn 1265 versity of Oxford was founded.

Dante was born of truth

The

at Florence.

by philosophers was

pursuit

game Thomas wordy Aquinas and Bonaventura and Albertus Magnus left a legacy of thought as well. The two of

dialectics,

still

but

former died the same year that Raymund Lull wrote his "Ars Demonstrava." It

was

in the thirteenth century that physical

science struggled into feeble of Gerbert

life

and Roger Bacon.

in the cells

But these

men were

accounted magicians by the vulgar and heretics by the clergy, and were rewarded with the dungeon. Marco Polo the Venetian, the most famous of

all travelers,

belongs to the thirteenth century, and did for Asia what Columbus did for America.

His work was a link

dragged the New World But both Marco Polo and Roger

chain which at to light.

in the providential

last

JBtograpbg of 1Ragmun& Xull

Bacon

lived

ahead of their age.

Gibbon

says with truth that, If the ninth and tenth centuries were the times of darkness, the

and fourteenth were the age of Thought was still absurdity and fable." thirteenth

through dread of the

in terror

clared

on heretics and

The maps

knew and

the thirteenth of

The world

was the world

classic lore.

de-

rebels.

show no appreciation discoveries.

doom

Marco

century Polo's

Raymund

Lull

of medieval legend

The

earth's surface

was

represented as a circular disk surrounded by The central point was the Holy

the ocean.

Land

or Jerusalem, according to the proph-

ecy of Ezekiel. treme east and the north.

Paradise occupied the ex-

Gog and Magog were on The pillars of Hercules marked

boundary of farthest west, and the nomenclature of even Southern Europe was

the

loose

and scanty.

that the

first

It is

interesting to note

great improvement of these 6

A TENTH-CENTURY MAP OF THE WORLD.

restored copy of the Cotton or Anglo-Saxon map, current in the time of Ravmund Lull.

Europe an& tbe Saracens maps took

place in Catalonia, the province

Spain where Lull's ancestors lived. The remarkable Catalan map of 1375 in the

Paris Library

throws aside

all

the

first

world-map that

pseudo-theological theories

and incorporates India and China of the world.

Nearly

all

the

maps

as part of the

Middle Ages are inferior to those in our Clever artists concealed their

illustration.

ignorance and gave life to the disk of the world by pictures of turreted towns, walled cities,

and roaring lions

in imaginary forests.

Swift has satirized their

ants as — "

modern descend-

Geographers who in Afric's maps With savage pictures fill their gaps

And

;

downs want of towns."

o'er unhabitable

Place elephants for

Regarding the general attitude of the masses toward intellectual progress, a writer* justly remarks *J. A. Symonds

" :

There were by no

M The Renaissance," Encyc.

383.

Brit., xx.,

JSiograpbp of 1Ra^mun& Xull

means lacking elements

native

vigor

But the courage that born of knowledge, the calm strength be-

ready to burst forth. is

gotten by a positive attitude of mind, face to face with the dominant overshadowing

sphinx of

theology, were lacking.

say that natural and untaught people had more of the just intuition that was needed than learned folk trained in

may

fairly

the schools.

Man and

the actual universe

kept on reasserting their rights and claims in one way or another; but they were al-

ways being thrust back again into Cimmerian regions of abstractions, fictions, visions, spectral

hopes and

fears,

the

midst of which the intellect somnambulis-

moved upon an unknown way." The morality of the Middle Ages

tically

sents startling contrasts.

pre-

Over against each the same land but

and not only in same individual, we witness sublime faith and degrading superstition,

other,

often in the

Europe

an£>

tbe Saracens

angelic purity and signs of gross sensuality. It

was an age

of self-denying charity to suf-

and

fering Christians, to infidels, Jews,

of barbarous cruelty

and heretics.

The wealthy

paid immense sums to redeem Christian slaves captured by the Saracens and the ;

Church took immense sums those

who

to persecute

erred from the faith.

Crusaders under Godfrey

When

of Bouillon

the

(who

refused to wear a crown of gold where his

Savior had worn a crown of thorns) came in sight of Jerusalem, they kissed the earth

and advanced on

their knees in penitential

prayer; but after the capture of the city

they massacred seventy thousand Moslems,

burned the Jews

waded offer

in their synagogs,

in blood to the

up thanks!

morals even

and

Holy Sepulcher

The

general state of

among popes and

the clergy

Gregory VII. and Innocent III. were great popes and mighty reformers of a corrupt priesthood, but they were excep-

was low.

3Bto0rapb2 of IRasmuufc Xull

One of the popes list. was deposed on charges of incest, perjury, murder, and blasphemy. Many were in power through simony. Concubinage and

tions in the long

rife in

Rome among

Innocent IV.,

who became

unnatural vices were the clergy.

pope the very year Lull was born, was an outrageous tyrant. Nicholas III. and Martin IV.,

who were popes toward

the close

of the thirteenth century, rivaled each other in infamy.

The

pontificate of the former

was so marked by rapacity and nepotism that he was consigned by Dante to his Inferno.

The

latter

was the murderous

stigator of the terrible

Martensen says that

in-

Sicilian Vespers." "

the ethics of this

period often exhibit a mixture of the morals of Christianity with those of Aristotle."

And

this is natural

Thomas Aquinas

we remember

that

represents the height of

medieval morals as well as of dogmatics. Sins were divided into carnal and spiritual,

Europe an& tbe Saracens and mortal.

venial

The way

to perfection

was through the monastic vows celibacy, and obedience.

The same

of poverty,

poetry of the period reflects the

between piety and sensuality, composed as it was of the tenderest hymns of devotion and bacchanalian startling contrast

The seven

revels.

great

hymns

the

medieval Church have challenged and defied the skill

power

and

The wonderful pathos

of the

Mater Dolorosa" and the

terrible

imitators.

"S.tabat

of the best translators

Dies

Irae

appear even in their In spite of

poorest translations.

tionable doctrinal features,

its

objec-

what Protestant

can read Dr. Cole's admirable translation of the

Stabat Mater

without being deeply

affected ?

Yet the same age had its "Carmina Burana," written by Goliardi and others, in which Venus and Bacchus go hand-inhand and the sensual element predominates.

3Bio0tapb2 of IRasmunb Xull

"We

do not need

be reminded that

had a wife and children, Laura's poet owned a son and

Beatrice's adorer

or that

Nor were by a concubine." Dante and Petrarch exceptions among me-

daughter

dieval poets in this respect.

was a dark

world.

The

thirteenth century

was

also

an age

an age of ghosts and visions " and miracles and fanaticism. The Flagelof superstition, "

wandered from

lants

on the people

city to city calling

repent.

Girded with

ropes, in scant clothing or entirely naked,

themselves

scourged

they

streets.

from

The

the

open

sect spread like contagion

Italy to Poland,

propagating extrava-

gant doctrines and often causing sedition

and murder.

Catherine of

Sienna and

Francis of Assisi in the fervor of their love

saw

visions.

and died

The

of the

latter

wounds

bore the stigmata of Christ,

which

are said to have impressed themselves on

Europe an& tbe Saracens hands and side through an imagination drunk with the contemplation and love of his

the crucified Redeemer. the two most beautiful eval period

went

The author

hymns

to fanatical extremes in

self-sought torture to atone for his

and

for the

lasco in 1228

of the medi-

own

sins

good of others. Peter No saw a vision of the Virgin

Mary, and devoted

all

his property

from

day to the purchasing of freedom Christian captives from their Moorish

that for

masters.

founded the order of the

Mercedarians, whose members even gave themselves into slavery to save a fellow Christian from becoming an apostate to Islam.

During the twelfth and thirteenth

centuries the monastic orders increased in

numbers and

influence.

They formed

the

standing army of the papacy and were generally art.

promoters of learning, science, and The Franciscans were one of the

strongest orders, altho one of the latest. 13

astograpbi? of TRasmunfc Xull

had eight thousand cloisters and two hundred thousand monks. Some of these monks were saints, some In

this

1264

scientists,

order

and some

sensualists

;

alongside

unmeasured superstition and ignorance in the mass of the priesthood we meet with genius of intellect and wonderful displays of

of self-forgetting love in the few.

Yet the most sacred solemnities were

parodied.

was held

Fools'

France on

Festival,"

New

which

Year's day,

mock

popes, bishops, and abbots were introduced and all their holy actions mimicked in a blasphemous manner.

mysticism, which concerned not with philosophy but w ith personal salvation, was common in the thirPractical

itself

teenth

century,

women of

especially

among

the Rhine provinces.

the

St. Hilde-

and Gertrude the Great are striking examples. There were also attempts at a reformation of the Church and gard, Mechthild,

ant> tbe

Europe

the abuses of the clergy.

Saracens

The Albigenses

and the Waldenses were in many ways forerunners of Protestantism.

Numerous

other sects less pure in doctrine and morals arose at this time and spread everywhere

from Eastern Spain to Northern Germany. All of them were agreed in opposing ecclesiastical authority,

Such was the and

and often that

of the state.

political, intellectual,

moral,

religious condition of Europe in the

Raymund Lull. The Mohammedan world was also in a state of ferment. The Crusades taught days of

the Saracen at once the strength and the

weakness battle-field

of medieval

rule

and culture

The

Tolosa, strewed with two

hundred thousand death-knell of

Christianity.

slain

Islam in at

Moslems, was the Spain. Saracen

Granada were only the

after-glow of a sunset, glorious but transient.

What dominions

the Saracens lost

in the west they regained in Syria l

and the

JBfograpbs of IRagmunb Xull

In 1250 the

East.

Mameluke

in Egypt,

gan to reign

and under Beybars

Moslem Egypt reached

sultans be-

the zenith of

its

fame. Islam was a power in the thirteenth century not so much by its conquests with the sword as

pen.

its

conquests with the

Moslem philosophy,

as interpreted

by Alkindi, Alfarabi, Avicenna, and Algazel, but most of all the philosophy of Averroes, was taught in all the universiAristotle spoke Arabic before he was ties. retranslated into the languages of Europe. "

The Saracens,"

the Middle

says Myers,

Ages almost

were during

the sole reposi-

knowledge of the While the Western nations were

tories of the scientific

world.

too ignorant to

know

the value of the

treasures of antiquity, the Saracens pre-

served them by translating into Arabic the scientific works of the Greeks/' Part of this

came to Europe through the Crubut it came earlier and more largely

learning saders,

Europe an& tbe Saracens through the Arabian schools of Spain. No other country in Europe was in such close touch with Islam for good and

kingdoms There the

what we now

conflict

as of the sword.

as the

and Aragon

of Castile, Navarre,

in the north of

ill

call

Spain.

was one of mind as well

There

for three centuries

waged a crusade for truth as well as a conflict on the battle-field between Christian and Moslem. In this conflict Raymund LulFs ancestors played their part. all

the years of Lull's

life

the

During

Moslem pow-

Granada against the united Spanish kingdoms. Not until 1492 was the Saracen expelled from Southern Europe.

er held out at

Regarding missions in the thirteenth century, little can be said. There were a few choice souls

whom

the Spirit of

God

enlightened to see the spiritual needs of the Saracen and

Mongol and

to preach to

them the Gospel. In 1256 William de Rubruquis was sent by Louis IX., partly as a 17

BtograpbE of IRapmunO Xuli diplomat, partly as a missionary, to the Great Khan. In 12 19 Francis of Assisi

mad

with

courage went into the Sultan's

presence at

Damietta and proclaimed the

of salvation, offering to

way

ordeal of

fire

to prove

undergo the

the truth of the

The Dominican general Raimund de Pennaforti, who died in 1273, also deGospel.

voted himself to missions for the Saracens,

but with no success.

The only missionary spirit of the twelfth v and thirteenth centuries was that of the Crusaders.

They took up

ished by the sword.

the sword and per-

But

Raymund

Lull

up as if to prove in one startling case, to which the eyes of all Christendom were turned for many a day, what the Crusades might have become and might have done for the world, had they been fought for the cross with the weapons of Him whose last words from it were forgiveness and peace."*

was

raised

George Smith

Short History of Missions."

CHAPTER

RAYMUND LULL'S BIRTHPLACE AND EARLY LIFE (A.D. 1235-1265) V I think that I better understand the proud, hardy, frugal Spaniard and his manly defiance of hardships since I have The country, the habits, seen the country he inhabits. .

the very looks of the people, have something of the Arabian " character." Washington Irving' s The Alhambra"

—

Raymund Lull was born

illustri-

ous family at Palma in the island of Majorca * His father of the Balearic group in 1235

had been born to

at Barcelona

and belonged

Catalonian

distinguished

family.

When the island of Majorca was taken from the Saracens by James I., king of *Some

authorities give the date 1234,

most agree on the year 1235. the Saints," vol.

vi., p.

and one 1236, but

See Baring-Gould

489. x

*' :

Lives of

Bfograpbs of IRasmunb Xull Aragon, Lull's father served in the army of For his distinguished services conquest. he was rewarded with a

gift of

land in the

conquered territory, and the estates grew in value under the new government. Southern Europe between the Atlantic

and the Adriatic

almost a duplicate in

climate and scenery of Northern Africa.

When

the

Moors crossed over

into Spain

and occupied the islands of the Western Mediterranean they felt at home. Not only in the names of rivers and mountains and

on the architecture

Spain did they leave the impress of their conquest, but on the manners of the people, their literature, and their social

life.

Catalonia, the eastern province of Spain,

which was the home of

Lull's ancestors

and for a time of Lull himself, is about one hundred and thirty miles broad and one hundred and eighty-five miles long, with a coast of two hundred and forty 20

< Oh

< u o — < I

o Q < h-1

w a H 55

«r

•J

< Ph w 15 w o

asittbptace an& Barls Xffe miles.

has mountain

ranges on the

north, three considerable rivers,

The

land as well as meadow.

and woodclimate

healthy in spite of frequent mists and rains,

sudden changes of temperature, and great midday heat. Mountains and climate and history have left their impress ple.

The

its

peo-

Catalonians are distinct in origin

from the other inhabitants of Spain, and differ from them to this day in dialect, dress,

and character.

About 470

a.d., this

was occupied by the whence it was called Gothalonia, and Goths, later Catalonia. It was taken possession part of the peninsula

by the Berbers

in 712,

who

in turn

were

by the Spaniards and the Charlemagne. In 1137 Catalonia was annexed to Aragon. The Catalonians

dispossessed troops of

are therefore a

mixed

race.

They have

al-

ways been distinguished for frugality, wit, and industry; they have much national pride

and a strong revolutionary 21

spirit.

Btograpbs of 1Rapmun5 Xuil

The

Catalan language and

its

large litera-

ture are quite distinct from that of the

Spanish provinces. The poetical works of Lull are among the oldest exother

amples of Catalan extant.

The

Balearic

Islands have always be-

longed to the province of Catalonia as gards their people

and

their language.

re-

a clear day the islands are plainly visible from the monastery of Monserrat, and by

only one hundred and forty miles to Palma. Between these two harbors there has always been and is

sea from Barcelona

now a busy

Majorca has an area of fourteen hundred and thirty square miles, a delightful climate, beautiful scenery, and traffic.

a splendid harbor valleys,

— Palma.

Some

such as Valdemosa and

its

Soller,

are celebrated for picturesque luxuriance.

The northern mountain

slopes

are ter-

raced; the olive, the vine, and the almondtree are plenteous everywhere in the plains.

OF THE

(

UNIVERSITY

JBirtbptace anb Barlg Ztfe

According

to the

travelers

the

summer

description of

an earthly paradise.

there

modern During

scarcity of water, but,

following a system handed down from the Arabs, the autumn rains are collected in

large reservoirs.

the

payment

certain rate each landholder has his fields flooded.

Palma, Lull's birthplace and burial-place, a pretty town with narrow streets and a

sort of medieval look except

ern trade has crowded out

Moorish character

The

cathedral

building,

where mod-

the old-world,

of the buildings." is

still

and was commenced

conspicuous in 1230

and

dedicated to the Virgin by the same King James who gave Lull's father estates near

Palma. still

Portions of the original building

remain, and the visitor can enter the

royal chapel (built in 1232) with assurance

that

Lull did not worship here he at least

saw the outside

of the building frequently. 23

JSiograpbs of IRa^munfc Xull

Palma probably owes

its

Metellus Balearicus,

settled three

colonists

tion

thousand

on the

name and harbor who in 123 b.c.

Roman and Spanish

island,

and whose expedi-

symbolized on the

a palm branch.

Roman

also gave his

coins by

name

the island group, and the Balearic slingers are

famous

in Caesar's

Commentaries."

Palma is to-day a busy little port, and commerce is carried on with Valen-

direct cia,

Cuba,

Porto

even South American

ports.

Barcelona,

Rico, and

Marseilles,

The present population is about sixty thousand. Formerly, Palma was a great center for shipbuilding, and there is little doubt that in Lull's time

this industry also

gave importance to the town.

early as

the fourteenth century a mole, to a length of three

hundred and eighty-seven yards,

was constructed to improve the harbor of This picturesque town was the Palma. birthplace of our hero, and to-day its in24

CHURCH OF SAN FRANCISCO AT PALMA, MAJORCA.

JSirtbplace an& JEaris Xite habitants are

still

proud to lead you to the

church of San Francisco where he lies buried. As late as 1886 a new edition of

works was printed and published

Lull's

Palma by Rosseld.

The

significance

the derivation of

name is lost in obscurity. His personal name Raymund (in Spanish Ramon or Raymundo) is Teutonic and sigLull's

family

wise protection" or

pure in speech." It was borne by two distinguished counts of Toulouse: one of them, Raymund IV., was nifies

a Crusader (1045-1 105), and the other

(1 156befriended the 1222) Albigenses against the Pope. It is possible that Lull received his

first

name from one

whose

of these martial heroes

exploits were well

known

in Cata-

lonia.

Of ing

tomed

and early youth nothcertain. He was accus-

Lull's infancy

known

for

to medieval luxury

as his parents

had a large 25

from his estate

birth,

and

his

3BfOQtapbB of 1Rasmun& xull father ices.

was distinguished for military servLull married at an early age, and,

being fond of the pleasures of court life, left Palma and passed over with his bride to Spain,

where he was made seneschal

the court of

Thus

his

King James II. of Aragon. early manhood was spent in

gaiety and even profligacy.

siasm and

w armth r

All the enthu-

of his character

found

exercise only in the pleasures of the court,

and, by his

own

testimony, he lived a

life

utter immorality in this corrupt age.

Wine, women, and song were then, the chief

since,

as often

pleasures of kings

and

his

Notwithstanding marriage and the blessing of children, Lull sought the reputation of a gallant and was mixed princes.

more than one

tation

and plenty

seneschal

* From Latin sene

of opportunity.

(literally, -f-

For this him every temp-

intrigue.

sort of life his office gave

an old servant) *

scalcus, or Gothic sineigs -f- skalk.

Birtbplace an& Eari$ Xife

was the chief

official in

the household of a

medieval prince or noble and had the superintendence of feasts and ceremonies. These

must have been frequent and luxurious at the court of James II., for A ragon, previous to the reign of Ferdinand and Isabella, enjoyed the most liberal government of "

According to one authority, the and maxims of the court were puregenius The kings were elective, ly republican." Europe.

while the real exercise of power was in the hands of the Cortes, an assembly consist-

ing of the nobility, the equestrian order, the representatives of cities, and the clergy.

succession of

twenty sovereigns reigned from the year 1035 to 1516. At such a court and amid such an assemblage, probably in the capital town of Zaragoza (Saragossa), Lull spent several years of his

life.

He was

early addicted to music and played the cithern with skill. But he was yet

more celebrated

as a court poet. 27

Accord-

Bfograpbg of TCagmunC> Xull

own

ing to his

theme

confessions, however, the

of his poetical

was not

effusions "

I see, O seldom the joys of lawless love. " Lord/' he says in his Contemplations, that

trees bring forth every year flowers

and

fruit, each after their kind, whence mankind derive pleasure and profit. But thus it

was not with me,

sinful

man

that

;

I brought forth no fruit in cumbered the ground, nay, was noxious and hurtful to my friends and neighbors. Therefore, since a mere tree, which has neither intellect nor reason, is more

for thirty years this world,

have been, I am exceedingly ashamed and count myself worthy of great blame ." * In another part of the same book than

fruitful

he returns thanks to

God for the great differ-

ence he sees between the works of his life

all

and those his

of his youth.

actions were sinful

after-

Then," he says, and he enjoyed

the pleasures of sinful companionship." * "Liber

Contemplationis in Deo,"

ix.,

257, ed. 1740.

;

astrtbplace an& Barls Xife

was

with great mental accomplishments and enthusiasm. He had the soul of a poet, but at first

Raymund

Lull

gifted

his genius groveled in the mire of sensual

pleasures, like that of other poets

passions were

religion. if

we judge

whose

not under the control of

do Lull

injustice,

his court life

of our Christian century.

however,

by the standards His whole en-

vironment was that of medieval darkness, and he was a gay knight at the banquets of

James

before he

II.

became a

scholastic

philosopher and a missionary. As knight he knew warfare and horsemanship so well that

among

his

books there are several

on these sciences*

treatises

first

written

and afterward put into Latin. Undoubtedly these were written, as was most of his poetry, before he was thirty in Catalan,

years old.

He was

the most popular poet

of his age in Spain, *For a

list

and

his influence

of these works see Helfferich, p. 74, note,

JBfograpbu of ffiaBtnunD Xuil Catalonian poetry is acknowledged in such terms of praise by students of Spanish literature that he might be called the founder of

the Catalonian school of poets. logical

importance

writings, especially his

Lull's

The

philo-

Catalonian

poems, was shown "

by Adolph Helfferich in his book on Lull and the Origin of Catalan Literature/' In this

volume specimens

of his poetry "

and En-

writer in the proverbs are given. " cyclopedia Britannica speaks of one of his " " (Despair) as emipoems, Lo Desconort

nently fine and composite in its diction. This poem, if it was written before his conversion, as

show

probable, would already

that Lull himself was dissatisfied at

heart with his

life

of worldly pleasure.

ready, perhaps, there arose within

Al-

him a

and the flesh. Sensual pleasures never satisfy, and his lower and higher natures strove one mighty struggle between the

with the other. 30

spirit

Bfrtbplace an& Earl? Xffe

seems that at about his thirty-second year he returned to Palma, altho there is It

little

certainty of date

phers.

At any rate

among

it was

his biogra-

at the place of his

was born again. It was in the Franciscan church, and not at the court of Aragon, that he received his final call birth that Lull

and made

his decision to forsake all

and

become a preacher of righteousness. The prodigal son came to himself amid the swine, and his feet were already toward home when he saw his Father, and his Father ran out to meet him. The story of Augustine under the was reenacted at Palma. St.

fig-tree at

Milan

CHAPTER

III

THE VISION AND CALL TO SERVICE (A.D. 1266-1267) "

I will pour out my spirit upon all young men shall see visions. "—Joel it.

When

St. Paul told

story of his "

words,

life,

was

heavenly vision/

him and

called

flesh,

and your

28.

King Agrippa

the key of

not disobedient

The

him

angel had

straight

career as arch-persecutor.

the

lay in the

the

come

away from

to his

All that he had

done or meant to do was now of the past. He arose from the ground and took up his life again as one who could not be disobedient to his vision. It was a vision of Christ that his

made Paul a

was not the

missionary.

last instance of

And

the

ful-

Ube

Vision an& Call to Service

The prophecy. twentieth century, even, dares not mock at filment

great

Joel's

the supernatural

and

;

materialistic philos-

ophy can not explain the phenomena of

The

the spirit world.

Christians of the

thirteenth century believed in visions

saw

and

Altho an age of visions is apt to be a visionary age, this was not altogether visions.

true of the thirteenth century.

The visions

of Francis of Assisi, of Catherine the Saint,

of Peter Nolasco,

and

had a tremendous influence.

of others in this age,

effect

may doubt

we can not doubt those who profess

its

their lives

and

the vision, but

result in the lives of

to have seen

it.

Call

religious hallucination or pious imagination

you will, but even then it has power. Ruskin says that "such imagination is

given us that

we may be

able to vision

forth the ministry of angels beside us

see the chariots of fire that gird us round/'

and

on the mountains

In that age of Mariol33

3Bfograpb£ of 1Ra$mun&

XuU

and angel-worship and imitation of saints, it was not such a vision that arrested atry

Lull, but a vision of Jesus Himself.

The

story, as told in a Life* written with his

consent during his lifetime, is as follows: One evening the seneschal was sitting

on a couch, with

his cithern

bis knees,

composing a song in praise of a noble married lady who had fascinated him but who

was insensible

to his passion.

in the midst of the erotic song,

Suddenly, he saw on

hand the Savior hanging on His cross, the blood trickling from His hands and feet and brow, look reproachfully his right

him.

Started

Raymund, ;

conscience

he could sing no more

;

struck,

laid

aside his cithern and, deeply

moved, retired to bed. Eight days after, he again attempted to finish the song and again took * S. Baring-Gould M Lives of the Saints," vol. vi., p. 489. " Maclear History of Christian Missions in the Middle :

Ages," pp. 355, 356.

tlbe Piston an& Call to Service

up the plea

now

an unrequited

again, as before, the

eyes

Man

the

But

image of Divine

—the

Love incarnate appeared form of the

lover.

agonized

The dying

of Sorrows.

Savior were fixed on

him

mournfully, pleadingly: "See from His head, His hands, His feet Sorrow and love flow mingling down Did ere such love and sorrow meet, Or thorns compose so rich a crown ? "

Lull cast his lute aside, and threw himself

his bed, a prey to remorse.

had

seen the highest and deepest unrequited love.

But the thought that 41

Love so amazing, so

Demands my

soul,

divine,

life,

all,"

had not yet reached him. The effect of the vision was so transitory that he was not ready to yield until it again repeated itself* Then Lull could not resist the "Tertfo Salvator,

et quarto successivo diebus interpositis aliquibus,

Sanctorum,

forma semper qua primitus, apparet."— "Acta p. 669.

JBtograpbs of 1Ra?mun5 Xull

thought that this was a special message for himself to conquer his lower passions and to devote himself entirely to Christ's serv-

ice.

felt

engraved on his heart, as

were, the great spectacle of divine Self-

had only one But passion, to love and serve Christ. there arose the doubt, How can I, defiled Henceforth he

sacrifice.

with impurity, life?

Night

lay awake,

doubt.

rise

and enter on a

after night,

holier

are told, he

a prey to despondency and

Mary Magdalen, remembering how much and how deeply he had sinned. At length the thought occurred Christ is meek and full of compassion; He invites all to come to Him; He will not cast me out. With that thought came consolation. Because he was forgiven so much he loved the more, and concluded wept

would forsake the world and give for his Savior. How he was con-

that he

all

firmed in this resolve

shall see shortly.

Zbc

an5 Call to 5en>fce

tDtefon

By way

of parenthesis

necessary to give another account of Lull's conversion it is

Acta Sanctorum re" lates, and says he deems improbable but not impossible." According to this story Lull was one day passing the window of which the author of

the house of Signora Ambrosia, the married lady

gain.

whose love he vainly sought

caught a glimpse of her ivory

and bosom. On the spot he composed and sang a song to her beauty. The lady sent for him and showed him the throat

bosom he

much !

to lead a better

life.

Christ appeared to

mund,

follow Me."

position, sold

all

admired, eaten with

She then besought him

hideous cancers

his return

him and

home "

said,

Ray-

gave up his court and withdrew

his property,

to the retirement of a cell

on Mount Roda.

This was about the year 1266. When he had spent nine years in retirement he

came

to the conclusion that he 37

was

called

3Biograpbs of 1Rapmun5 Xull of

God

to preach the

Gospel to the Mo-

hammedans.*

Some

biographers know nothing of this nine years' retirement in a cell at Mount

Roda near

Barcelona, altho

all

them

agree that his conversion took place in July, 1266.

The

and

visions

and experiences

flicts

gained for Lull the

the scholar

minatus,"

heaven.

was the

And

Mount Roda

title

spiritual con-

Doctor

Illu-

enlightened from

we look

at the life that

result of these visions,

we can not

deny that, in this dark age, heaven did indeed enlighten Lull to know the love of God and to do the will of God as no other day and generation. Let us go back to the story

in his

of his con-

version as told by Lull himself in that work,

"On * See sity, in

Divine Contemplation," which article

may

by Rev. Edwin Wallace, of Oxford Univer-

the Encyclopedia Britannica, where

wrongly spelled Randa.

Mount Roda

Ube HHsfon an&

Call to Service "

be put side by side with Bunyan's Grace Abounding" and Augustine's "Confessions

as the biography of a penitent soul.

After the visions he came to the conclusion that he could devote his energies to

no higher work than that of proclaiming the Message of the Cross to the Saracens. His thoughts would naturally take this The islands of Majorca and direction. Minorca had only recently been in the His father had hands of the Saracens. wielded the sword of the king of Aragon against these enemies of the Gospel why should not the son now take up the sword ;

of the Spirit against

weapons

the

them?

the carnal

had

crusading knights

conquer Jerusalem, was it -not time to sound the bugle for a spiritual crusade for the conversion of the Saracen? failed

Such were the thoughts mind.

How

But then, he

that filled

his

says, a difficulty arose.

could he, a layman, in an age 39

when

SSiograpbs of IRasmunfc Xull

Church and the clergy were supreme, enter on such a work? Thereupon it occurred to him that at least a beginning the

might be made by composing a volume which should demonstrate the truth of

and convince the warriors of the Crescent of their errors. This book, however, would not be understood by them Christianity

were in Arabic, and of this language he was ignorant; other difficulties presented themselves and almost drove unless

him

Full of such thoughts, he

to despair.

one day repaired to a neighboring church and poured forth his whole soul to God, beseeching

Him

did inspire these

thoughts to enable him to carry them out

This was

in the

* "Vita Prima,"

662.

month "

of July.

But,

al-

Dominum Jesum Christum

de-

vote, fleus largiter exoravit, quatenus hsec praedicta tua qua?

ipse

misericorditer inspiraverat cordi suo, ad effectum sibi " Several authorities put a

placitum perducere dignaretur.

period of short backsliding between his conversion and the account of the sermon by the friar that follows in our text.

THE CLOISTERS OF THE CHURCH OF SAN FRANCISCO.

Ube Vision anb

Call to Service

tho old desires and the old

life

were pass-

all things had not yet become For three months his great design was laid aside and he struggled with old

ing away,

new.

passions for the mastery.

the fourth

of October, the festival of St. Francis of Assisi, Lull at

went

to the Franciscan

Palma and heard from the

friar-preacher the tale of the

Poverty/' tro

lips of

di Mericoni,

the

"Spouse

He learned how this

Bernadone

church

son of Pie-

once foremost

deeds of war and a gay worldling, was taken prisoner at Perugia and brought by in

disease

the very gates of death;

how

he saw visions of the Christ and of the world to come; how, when he emerged from his dungeon, he exchanged his gay apparel

for the

garb of the mendicant,

visiting the sick, tending the leprous,

preaching the Gospel; the

walls

monk

how

and

in 12 19, before

Damietta, this

missionary-

crossed over to the infidels and wit41

UBfograpbu of 1Ra^mun5 Xull nessed for Christ before the Sultan, declar" I am not sent of man, but of God, ing, to

show thee the way

The words

of salvation/'

of the preacher rekindled the

love half-smothered in the heart of

fires of

He now made up his mind once and He sold all his property, which forever. Lull.

was considerable, gave the money to the poor, and reserved only a scanty allowance for his wife

vow "

and children.

This was the

of his consecration in his

own words:

To Thee, Lord God, do I now offer myself

and my children and all that I and since I approach Thee humbly possess with this gift and sacrifice, may it please and

my wife ;

Thee

condescend to accept

give and offer

wife and

ble slaves."*

up now

what

for Thee, that

children

all

may

and

Thy hum-

was a covenant

com-

and the repeated reference wife and children shows that Ray-

plete surrender,

to his

* " Liber Contemplationis in Deo,"

xci., 27.

Ubc Wslon an&

mund

Lull's

rest at last.

this

Call to Service

wandering passions had found It was a family covenant, and

token we

know

that Lull

had

for-

ever said farewell to his former companions

and

his life of sin.

He assumed cant,

made

the coarse garb of a mendi-

pilgrimages to various churches

and prayed for grace and asthe work he had resolved to un-

in the island,

sistance in

The mantle

dertake. sion

fell

of apostolic succes-

from Francis of

Assisi, forty years

dead, upon the layman of Palma, his

thirtieth year.

From

now

the mendicant

orders of the Middle Ages, their precepts

and

their example, Lull in part

passionate, ascetic,

and

drew

his

unselfish devotion.

Most of his biographers assert that he became a Franciscan, but that is doubtful, especially since some of the earliest biographers were themselves of that order and would naturally seek glory in his memory * *See Noble

u The Redemption of Africa,"

vol.

i.,

no.

JBfograpbs of 1Rasmun& Xull

Eymeric, a Catalonian Dominican in 1334

and the inquisitor of Aragon after 1356, expressly states that Lull was a lay merchant and a heretic. In 1371 the same Eymeric pointed out Lull's works,

forbade

and

five

some

hundred heresies

consequence Gregory books.

The

Wadding and

others,

Franciscans, Antonio

the

afterward warmly defended Lull and his writings, but the Jesuits have always

been

Therefore

the memory. Roman Catholic Church long hesitated whether to condemn Lull as a heretic or to recognize him as a martyr and a saint. He was never canonized by any pope, but in Spain and Majorca all good Catholics regard him as a saintly Franciscan. In a to

hostile

letter

his

have received from the present Majorca he speaks of Raymund

bishop of tolic

an extraordinary virtues, and worthy of

Lull as

man all

Frederic Perry Noble, in 44

with apos-

admiration."

speaking of

Ubc Vision anb

Call to Service

Lull's conversion, says:

"His new

birth,

noted, sprang from a passion for Lull's faith

Jesus.

but personal and

Even

Roman."

was not sacramental,

vital,

more Catholic than

as the Catalonians

first

arose in protest and revolution against the

tyranny of the state in the Middle Ages, so their countryman

distinguished for

daring to act apart from the tyranny of the Church and to inaugurate the rights of lay-

men.

The

inner

life

of Lull finds its

in the story of his conversion.

key

Incarnate

Love overcame carnal love, and all of the passion and the poetry of Lull's genius bowed in submission to the cross. The vision of his youth explains the his old age

he who

" :

lives

The image

He who

motto

loves not lives not

;

by the Life can not die." remained

of the suffering Savior

for fifty years the mainspring of his being.

Love for the personal Christ filled his heart, molded his mind, inspired his pen, and 45

Btograpbs of TRa^munb Xull

made

his soul long for the

Long

tyrdom.

crown

years afterward,

of mar-

when he

sought for a reasonable proof of that greatest

mystery of revelation and the greatest

—

stumbling-block for Moslems the doctrine of the Trinity he once more recalled the

—

vision.

love of

the

His proof for the Trinity was the

God

Holy

in Christ as revealed to us

Spirit.

CHAPTER

PREPARATION FOR THE CONFLICT (A.D. 1267-1274) "

Sive ergo Mahometicus error hseretico nomine deturpetur; cive gentili aut pagano infametur agendum contra eum est, scribendum est." Petrus Venerabilis f 1 157;

—

Aggredior vos, non ut nostri saepe faciunt, armis, sed Ibid, verbis, non vi sed ratione, non odio sed amore."

—

his bold decision to attack Islam with

the weapons of Christian philosophy, and in his

lifelong conflict with this gigantic

heresy, Lull proved himself the Athanasius of the thirteenth century.

medan missionary problem the twentieth century it

not greater than True, Islam was not so ex-

was then.

tensive, but

The Mohamdawn of

at the

was equally aggressive, and, 47

JSlogtapbs of UtasmunD Xull if

possible,

arrogant.

medan world was more

The Moham-

of a unit,

and from

Morocco Moslems felt that the Crusades had been a defeat for Christendom. One-half of Spain was under MosBagdad

lem

rule.

power was

all

Northern Africa Saracen

in the ascendant.

Many

con-

versions to Islam took place in Georgia,

and thousands of the Christian Copts in Egypt were saying farewell to the religion and embracing the faith of Mameluke conquerors. It was just

of their fathers

the at

time that Islam began to spread In India, Moslem Mongols.

this

among

the

preachers

were

and

Ajmir

the

extending Punjab. heard of

the

faith

The Malay

Mohammed archipelago first about the time when Lull was born* Beyand greatest of the Mameluke Sultans, sat on the throne of Egypt.

bars

I.,

the

* Arnold:

first

"Preaching of Islam," synchronological

p. 389, 1896.

table,

preparation for tbe Conflict

man

of grand achievements, unceasing

and stern orthodoxy, he used every endeavor to extend and strengthen the

activity,

religion of the state

power and

prestige.

Islam had political She was mistress of

philosophy and science. of

the

In the beginning century the scientific

thirteenth

works of Aristotle were translated from the Arabic into Latin.

Roger Bacon and

Magnus were

so learned that the

Albertus

clergy accused

them

with the Saracens

of being in

league

Such was the Mohammedan world which Lull dared to defy, and planned to attack with the new weapons of love and learning instead of the Crusaders'

naticism and the sword.

weapons

The

fa-

Christian

world did not love Moslems in the

thir-

teenth century, nor did they understand their religion. Marco Polo, a contempof

Muir

V The Mameluke Dynasty of Egypt,"

don, 1896.

p. 31,

Lon-

JBfograpbs of TRa£tnun& Xull rary of Lull, wrote:

"Marvel not that the

Saracens hate the Christians; for the accursed law which Mohammed gave them

commands them their

power people, and

to to

do all

the

all

other descriptions

especially

to Christians;

to strip such of their goods

manner

all

of evil.

mischief

and do them

In such fashion the

Saracens act throughout the world." *

Dante voices the common opinion

of this

age when he puts Mohammed est hell of his Inferno and describes his fate

in the deep-

in such dreadful language as offends polite

But even worse things were said of the Arabian prophet in prose by other of Gross ignorance Lull's contemporaries.

ears.

and great hatred were joined

who made any attempt

in nearly all

to describe

Moham-

medanism. * " Marco Polo's Travels," Colonel Yule's edition, vol.

i.,

p. 69.

Hell," canto xxviii., 20-39, in Dante's

edition.

Vision," Cary's

pr eparation

for tbe Conflict

(u 14-1200) was one of the first to write a book on Islam in Latin, " Conand the title shows his ignorance Alanus de

Insulis

paganos seu Mahometanos!' He classes Moslems with Jews and Waldenses! Western Europe, according to Keller, was tra

ignorant

even of

the century in which

Mohammed was archbishop

born; and Hildebert, the of Tours, wrote a poem on

Mohammed

which he

represented as

an apostate from the Christian Church! Petrus Venerabilis, whose pregnant words stand at the head of this chapter, was the first

to translate the

Koran and

to study

Islam with sympathy and scholarship. He made a plea for translating portions of the Scripture into the language of the Saracens, and affirmed that the Koran itself

had weapons with which to attack the citadel of Islam. But, alas! he added the plea " I myself have of the scholar at his books :

no time to enter into the 51

conflict."

ffifograpbs of

IRa^munb Xull

distinguished the true and the false

first

in the

teaching of

Mohammed, and

with

keen judgment pointed out the pagan and Christian elements in Islam.* Petrus Venerabilis took up the pen of controversy

and approached the Moslem, as he says, "Not with arms but with words, not by by reason, not in hatred but and in so far he was the first

force but

love

" ;

breathe the true missionary spirit toward the Saracens. But he did not go out to

them.

was reserved

for

the Spanish

knight to take up the challenge and go out single-handed against the Saracens, "not by force but by reason, not in hatred but in

love."

was Raymund

Lull

who

/ see majzy knights going to the Holy Land beyond the seas and thinking wrote

that they can acquire

by force of arms ;

but in the end all are destroyed before they * A. Keller's " Geisteskampf des Christentums gegen den Islam bis zur Zeit der Kreuzzttge," pp. 41, 43, Leipsic, 1896.

preparation for the Conflict

Whence the

which

that

attain

seems to

they

think

have.

that the conquest

Holy Land ought

not to be attempted

Thou and Thine apostles acquired it, namely, by love and prayers, and the pouring out of tears and

except in the

way

in which

ofbloodr Lull was ready to pour out this sacrifice The vision remained with on the altar. him, and his love to cise in

showing

God demanded

forth that love to

exer-

men.

He was not in doubt that God had chosen him to preach to the Saracens and win them to Christ. He only hesitated as to the best method to pursue. All the past and the struggle Spain emphasized for him

history of his native land

yet going on in

the greatness of the task before him.

The knight

of Christ felt that

he could

not venture into the arena unless he had

good armor. The son of the soldier who had fought the Moors on many a bloody 53

Biograpbs of IRagmunfc Xull battle-field

felt

that

Saracens were

the

worthy foemen. The educated seneschal knew that the Arabian schools of Cordova were the center of European learning, and that it was not so easy to convince a Saracen as a barbarian of Northern Europe.

At one

time,

read, Lull thought of

repairing to Paris, and there by close and diligent scientific study to train himself for

controversy with Moslems. At Paris in the thirteenth century was the most famous

And under St. a common priest,

university of Christendom.

Louis, Robert de Sorbon,

founded in logical

the

1253 an

college

which

unpretending theo-

became the Sorbonne

afterward

celebrated faculty of

with authority wellnigh as great as that of

Rome. JH But the advice of his kinsman, the Dominican Raymund de Pennaforte, dis-

suaded him, and he decided to remain at Majorca and pursue his studies and prepa54

preparation for tbe Conflict ration privately.

First he laid plans for a

thorough mastery of the Arabic language. To secure a teacher was not an easy mat-

Majorca had years ago passed from Saracen into Christian hands, and as no

ter, as

earnest

Moslem would teach

the

Koran

language to one whose professed purpose was to assail Islam with the weapons of philosophy. He therefore decided to purchase a Sara-

cen

slave,

and with

this teacher his biog-

raphers tell us that Lull was occupied in Arabic study for a period of more than Could anything prove more nine years. clearly that Lull was the greatest as well as first missionary to Moslems ? After this long, and we may believe successful, apprenticeship with the Saracen

the

a tragic incident interrupted his Lull had learned the language of studies. the Moslem, but the Moslem slave had not slave,

yet learned the love of Christ 55

;

nor had his

3Biograpb2 of IRaymunfc Xull

pupil In the midst of their studies, on one occasion the Saracen blasphemed Christ. How, we are not told but those ;

who work among Moslems know what cruel, vulgar

words can come from Moslem

lips against

the

Son

When

God.

Lull

heard the blasphemy, he struck his slave violently tion.

on the face

in his strong indigna-

The Moslem, stung

the quick,

drew a weapon, attempted Lull's life, and wounded him severely. He was seized and Perhaps fearing the deathpenalty for attempted murder, the Saracen slave committed suicide. It was a sad beimprisoned.

ginning for Lull in his work of preparation. Patience had not yet had its perfect work. Lull

felt

more than ever

before,

The

loves not lives not."

that

vision of the

thorn-crowned Head came back to him; he could not forget his covenant. Altho he retired for eight days to a

mountain to engage

in prayer

and medita-

preparation for tbe Conflict he did not

tion,

his

resolution.

falter,

Even

but persevered in

the case of

Henry Martyn with his moonshee, Sabat, who made life a burden to him, so Lull's experience with his Saracen slave was a school of faith and patience. Besides his Arabic studies, Lull spent these nine years in spiritual meditation, in

what he

calls

contemplating God.

"The awakened gaze Turned wholly from the earth, on things of heaven He dwelt both day and night. The thought of God his craving soul Filled him with infinite joy Dwelt on Him as a feast as did the soul ;

;

rapt Francesco in his holy cell and he knew the pain,

In blest Assisi

;

The deep despondence of the saint, the doubt, The consciousness of dark offense, the joy Of full assurance last, when heaven itself Stands open to the ecstasy of faith."

While thus employed the idea occurred him of composing a work which should

contain a strict and formal demonstration of all the Christian doctrines, of such co57

JBfograpbs of IRagmunJ) Xull

gency that the Moslems could not fail to acknowledge its logic and in consequence

embrace the

Perhaps the idea was suggested to him by Raymund de Pennaforte, for he it was who, a few years previtruth.

had persuaded Thomas Aquinas to " compose his work in four volumes, On ous,

the Catholic

Faith, or

Summary

against

the Gentiles.''*

In Lull's introduction to his

Necessaria

Demonstratio Articulorum Fidei" he fers to the

versial

time when the idea of a contro-

book

for

Moslems

sion of him, and asks

wise

men

re-

first

of the laity to

examine

ments against the Saracens

the Christian faith."

took posses-

the clergy and the

his argu-

commending

pleads earnestly

any weak points in his attempt to convince the Moslem be pointed out to him before the book is sent on its errand. that

* Maclear

" :

History of Missions,"

ties are cited.

p. 358,

where authori-

preparation for tbe Conflict

With such power did possession of his mind garded

this

one idea take

that at last he re-

in the light of a divine revelation,

and, having traced the outline of such a

work, he called it the "Ars Major sive This universal system of logic Generalis. ,,

and philosophy was

God

against

be the weapon of and more especially

all error,

against the errors of Islam.

Lull was

now

his intellectual

in his forty-first year.

All

powers were matured. He Palma where the

retired to the spot near

idea had

first

burst upon him, and remained

there for four months, writing the

and praying ments.

was

for divine blessing

According

its

argu-

one biographer,*

at this time that Lull held interviews

with a certain mysterious shepherd, ipse

book

nunquam viderat alias, quenquam loqui."

audiverat

quern neque de ipso Is

that this refers only to the Great

possible

Shepherd

M Acta * M Vita Prima," in Sanctorum," 663.

BtOQtapbs of 1Ra£tnun& Xull

and to

Lull's spiritual experiences, far

from his friends and family, spot near Palma? "

The

Ars Major" was

in the year 1275.

some

finally

away

lonely

completed

Lull had an interview

with the king of Majorca, and under his

patronage "

Method

the

book

first

was published.

his

new

Lull also be-

gan to lecture upon it in public. This markable treatise, while in one sense

rein-

tended for the special work of convincing

Moslems, was to include

a universal art

of acquisition, demonstration, confutation,"

and was meant

to cover the

whole

field of

knowledge and to supersede the inadequate methods of previous schoolmen." For the method until

of Lull's philosophy

we reach

will wait

the chapter specially de-

voted to an account of his teaching and his books.

few words, however, regarding

the purpose of the Lullian place.

method are

FACSIMILE OF PAGE FROM LULL'S LATIN WORKS.

preparation for tbe Conflict In the age of scholasticism, sorts of puerile questions

when

all

were seriously

and philosophy was anything but practical, it was Lull who debated in the schools,

proposed to use the great weapon of

this

age, dialectics, in the service of the Gospel

and

end

for the practical

of converting the

Let us admit that he was a

Saracens.

but he was also a missionary. His scholastic philosophy is ennobled by

scholastic,

its

for the propagation of

fiery zeal

the

Gospel, and by the love for Christ which purifies all its dross in the flame of passion for souls.

We may smile at "

and

circles

ferent

things

;

the spirit

and

his

tables for finding out the dif-

which categories apply to but no one can help admiring " In that inspired the method.

ways "

Lull's dialectic,

his assertion of the place of reason in religion, in his

demand

tianity should

that a rational Chris-

be presented to heathendom, 61

Bfograpbs of IRagmunfc Xull Lull goes far beyond the ideas and the aspirations of the century in

which he

lived."

In judging the character of Lull's method

and

long period of preparation, one

his

thing must not be forgotten.

The strength

of Islam in the age of scholasticism

was

its

Having thoroughly entered philosophy. into the spirit of Arabian philosophical writings and seen

ing

left for

man

its errors,

there was noth-

of Lull's intellect but to

meet these Saracen philosophers on

own ground. Averroes

sat

Avicenna,

Algazel,

on the throne

their

and

Moslem

learning and ruled Moslem thought. Lull's object was to undermine their influence

and so reach the Moslem heart with the message of salvation. For such a conflict and

such an age his weapons were well

chosen. *'

Encyclopedia Britannica,"

vol. xv., p. 64.

CHAPTER V AT MONTPELLIER,

AND

PARIS,

ROME (A.D. 1275-1298)

"I have

but one passion and

He — He

only."

—

Zinzendorf. ' '

In his assertion of the function of reason in religion and that a rational Christianity be placed before Islam,

demand

his this

Don

Quixote of his times belongs to our day."

—Frederic

Perry Noble.

It life

is difficult

to follow the story of Lull's

in exact chronological order because

do not always However, by groupof his the events order comes out life, ing Lull's lifework was threeof confusion. the sources at our disposal

agree in their dates.

fold

he devised a philosophical or educa-

system for persuading non-Christians of the truth of Christianity he established

tional

;

Biograpbs of IRa^munb Xull missionary colleges; and he himself went

and preached

to the

Moslems, sealing

his

witness with martyrdom. The story of his life is best told and best remembered if we follow this clue to

its

many years of loving when he was about

Lull himself,

service.

sixty years old, reviews his

words

" :

life

had a wife and children

tolerably rich;

these things

led

a secular

;

life.

these I

was All

cheerfully resigned for the

sake of promoting the common good and I learned diffusing abroad the holy faith. Arabic.

have several times gone abroad

I to preach the Gospel to the Saracens. have for the sake of the faith been cast into prison and scourged. I have laboredforty Jive years to gain over the shepherds of the

church and the princes of Europe to the common good of Christendom. Now I am

and poor, but still I am intent on the same object. I will persevere in it till death, if the Lord permits it." old

/l&ontpeilier, Paris,

The

sentence italicized

an& 1Rome is

the subject

of this chapter: the story of Lull's effort

to found missionary schools and to persuade popes and princes that the true Crusade was to be with the pen and not with

the sword.

was

was a grand

startlingly novel in the

was an idea

idea,

and

age of Lull.

that, next to his favorite scheme

of philosophy, possessed his

whole

soul.

Both ideas were thoroughly missionary and they interacted the one on the other.

sooner had Lull completed his

Major," and lectured on

Ars

in public, than

he set to work to persuade the king, James II., who had heard of his zeal, to found and

endow a monastery in Majorca where Franciscan monks should be instructed in the Arabic language and trained to be-

come

able disputants

The king welcomed

among

the Moslems.

the idea, and in the

year 1276 such a monastery was opened

and thirteen monks began to study 65

Lull's

3Bfograpb£ of IRa^mun?) Xuli

method and imbibe Lull's spirit. He aimed not at a mere school of theology or philosophy: his ideal training for the eign

field

was ahead

colleges of our century. '

many It

for-

theological

included in

its

curriculum the geography of missions and " the language of the Saracens Knowl!

edge of the regions of the world," he wrote, "is strongly necessary for the republic of believers

and

and the conversion

for withstanding

christ.

of unbelievers,

infidels

The man unacquainted

and Antiwith geog-

raphy is not only ignorant where he walks, Whether he atbut whither he leads. tempts the conversion of

infidels or

for other interests of the Church,

it is

works indis-

pensable that he know the religions and This is the environments of all nations." high-water

pioneer

mark

for the dark ages!

for Africa,

Livingstone,

felt

six

what the

centuries before latter expressed

more concisely but not more 66

The

forcibly:

Ht "

/IDontpeilier, fl>arts t

The end

an& IRome

of the geographical feat

the

beginning of the missionary enterprise." Authorities disagree whether this missionary training-school of Lull was opened

under the patronage of the king, or at Montpellier.

From

Palma,

the fact that in

1297 Lull received letters at Montpellier

from the general of the Franciscans recom-

mending him

to the superiors of

ciscan houses,

all

Fran-

seems that he must have

formed connections with the brotherhood there at an early period.

Montpellier,

now

a town of considerable

importance in the south of France near the Gulf of Lyons, dates its prosperity from the beginning of the twelfth century. In 1204 it became a dependency of the house of

Aragon through marriage, and remained Several Church councils 1350.

so until

were held there during the thirteenth century, and in 1292 Pope Nicholas IV., probably at the suggestion of Lull, founded a 67

JSiograpbs of TRa^mun& Xull university

medical

Its

Montpellier.

school was famous in the Middle Ages, and

had

in its faculty learned

Jews who were

educated in the Moorish schools of Spain.

Montpellier Lull spent three or four

years in study and in teaching.

Here,

most probably, he wrote his medical works, and some of his books appealing for help In one to open other missionary schools. place he thus pleads with words of

consecration to this cause

any one, is

Lord,

who

" :

find scarcely

out of love to Thee

ready to suffer martyrdom as

Thou

hast

appears to me agreean ordinance to that effect

suffered for us.

able to reason,

fire for

could be obtained, that the

monks should

learn various languages that they might be

and surrender

able to go out

love to Thee.

Lord

of glory,

blessed day should ever be

might see

Thy

monks so Thee as to go

holy

zeal to glorify

their lives in

that

which

influenced to foreign

/IDontpeiUer, Paris, an& 1Rome

lands in order to testify of

Thy

istry, of

Thy

holy min-

blessed incarnation, and of

bitter sufferings,

that

would be a

glorious day, a day in which that glow of

devotion would return with which the holy apostles met death for their Lord Jesus Christ."

Lull longed with

and

Pentecost

for

all

his soul for a

world-wide

new

missions.

Montpellier was too small to be his parish, altho he was but a layman. His ambition was, in his

own

words,

to gain over the

shepherds of the Church and the princes of "

Europe

become missionary enthusiasts

Where

should he place his fulcrum to exert leverage to this end save like himself.

Christendom ? Popes had inaugurated and promoted the crusades at the very center of

of blood;

they held the keys of spiritual

and temporal power; their command in the Middle Ages was as a voice from * " Liber Contemplationis in Deo," ex., 28.

Tom.

ix.,

246.

ffifograpb£ of IRasmunfc Xull

heaven ing.

;

was the dew

of bless-

Lull's success with the

Moreover,

Aragon

led

shepherd

king of chief

their favor

him

hope that the Christendom might to

evince a similar interest in his plans.

He Rome

undertook a journey to in 1286, hoping to obtain from Honorius IV. the approbation of his treatise therefore

and aid

founding missionary schools in Honorius was various parts of Europe. in

distinguished during his brief pontificate He cleared for zeal and love of learning. the Papal States of bands of robbers, and r

attempted, in favor of learning, to found a school of Oriental languages at Paris.

Had he

lived

it is

possible that Lull would

have succeeded in his quest. died April

Raymund

Honorius

1287.

Lull

came

Rome, but found

the papal chair vacant and

all

men busy

with one thing, the election of a successor. He waited for calmer times, but impedi70

flDontpeilier, Paris,

anb IRome

ments were always thrown in his way. His plans met with some ridicule and with little encouragement. The cardinals cared for their own ambitions more than for the conversion of the world.

IV. succeeded

Nicholas

throne, and his character

we do not wonder

the papal

was such that

that Lull gave

up the him to a misbecome idea of persuading He was a man without faith and sionary. his monstrous disregard of treaties and ;

oaths in the controversy with the king of Aragon, Alphonso, struck at the root of all

honor.*

believed in fighting the Sara-

cens with the sword only, and sought actively but vainly to organize another Crusade.

Not

until ten years after did Lull

again venture to appeal to a pope. Disappointed at Rome, Lull repaired to Paris,

his

and there lectured

"Ars

* Milman

" :

Generalis,"

in the university

composing other

History of Latin Christianity,"

vi., 175.

Biograpbs of 1Ragmun5 Xull works on various sciences, but most of all preparing his works of controversy and seeking to propagate his ideas of worldconquest. In one of his books he prays

"monks of holy lives and wisdom should great form institutions in

fervently that i

order

able to

preach

were not

and to be The times

learn various languages

to unbelievers-."

ripe.

length, tired of seeking aid for his

plans in which no one took interest, he

determined to

Altho to

set

test the

power

in his fifty-sixth year,

of example.

he determined

out alone and single-handed and

Of this preach Christ in North Africa. first missionary voyage our next chapter contains an account.

his

return from Tunis, 1292, Lull

found his way to Naples. Here a new influence was brought to bear on his character.

He made

alchemist

the acquaintance of the

and pious nobleman, Arnaud 72

1Rome

flDontpeiiier, Paris, ant>

de Villeneuve.

Whether

Lull actually ac-

quired skill in transmuting metals and wrote some of the many works on alchemy that are attributed to him, will perhaps

never be decided. of the story

man

rather think this part

medieval legend.

But surely

of Lull's affections imbibed a great

deal of that spirit which brought

Arnold

Church

down on

of Villeneuve the censure of the

that

for holding

"medicine and

charity were more pleasing to God than Arnold taught that the religious services."

monks had corrupted

the doctrine of Christ,

and that saying masses is useless; and His that the papacy is a work of man. writings were tion, as

condemned by the

were also the works

Inquisi-

of Lull.

Per-

haps these brothers in heresy were really Protestants at heart, and their friendship

was

like that of the friends of

God.

For the next few years the scene of changed continually. He first

Lull's labors

3Bio0rapbi? of

1Rasmun& Xull

went back to Paris, resumed his teaching there, and wrote his "Tabula Generalis"

and "Ars Expositiva."

In 1298 he suc-

ceeded in establishing at Paris, under the protection of King Louis Philippe le Bel, a college all

where

his

method was

France was in a ferment

But

taught.

at this time

because of the war against the KnightsTemplars and the struggle with Pope Boni-

iface

VIII.

There was

little

leisure

study philosophy and no inclination

come propagandists among

the Saracens.

Lull's thoughts again turned to

Rome

But, alas

was the

last

to be-

Rome.

in the thirteenth century

place of

all

Europe

which

to find the spirit of self-sacrifice or the spirit of

Christian

About the year Church miracles was

missions.

1274 the cessation of

urged by an upholder of the crusade as compelling the

Church

spirit

to resort to arms.

Pope Clement IV. (1265-68) advised fighting Islam by force of arms. As a rule, the 74

at ADontpeUier,

Paris, an& 1Rome

popes clung to the crusade idea as the ideal of missions.

Lull visited

Rome

the second time be-

tween 1294 and 1296.

had heard

the elevation of Celestine V. to the papal chair,

and with some reason hoped that

Pope would favor a

man

of austerity, the founder of

of friars,

and zealous

an order

for the faith.

fifteenth of July, 1294,

this

Celestine was

his cause.

the

he was elected, but,

compelled by the machinations of his successor,

resigned his office on

December

He was

cruelly im-

13 of the

same

year.

new Pope, Boniface

prisoned by the and died two years bold,

avaricious,

later.

and domineering.

ambitions centered in himself. his

schemes

VIII.,

Boniface was

His

carried

for self-aggrandizement to the

verge of frenzy, and afterward became inLull found neither sympathy nor sane. assistance in this quarter.

From

1299 to 1306, 75

when he made

his

3Btograpbs of TRa$mun& Uull

second great journey to North Africa, Lull preached and taught in various places, as

shall see later.

3 10 the veteran hero,

now

seventy-

attempted once more to influence the heart of Christendom and to five years old,

persuade

the pope to

make

the Church

true to its great mission.

Full of his old ardor, since he himself

was unable

to attempt the great plans of

conquest that consumed his very he conceived the idea of founding heart, an order of spiritual knights who should be spiritual

ready to preach to the Saracens and so recover the tomb of Christ by a crusade of

Pious noblemen and ladies of rank

love.* at

Genoa

ject the

offered to contribute for this ob-

sum

of thirty thousand guilders.

Much encouraged by

this proof of interest,

* Not, as wrongly stated in some articles about Lull, a proCf. Noble, p. 116, and Maclear, posal to use force of arms. p. 366,

with footnote in

Deo,"

latter

from " Liber Contemplationis

cxii., 11.

flDontpeilter, parts,

an& 1Rome

Avignon to lay his scheme He was before the pope, Clement V. Lull set out for

the at

pope

first

who

fixed

his

Avignon, thus beginning the "

Babylonian

the

Captivity

residence so-called

papacy.

Contemporaneous writers accuse him licentiousness, nepotism, simony, and arice.

no wonder

that,

of av-

with such a

man

holding the keys of authority, Lull again knocked at the door of "the vicar of Christ

" all

in vain.

Once more Lull returned to Paris, and, strong in mind altho feeble in frame, attacked the Arabian philosophy of Averroes and wrote in defense of the faith and the doctrines

revelation.*

Paris

heard that a general conference was to be M Averrhoes et * See the bibliography and consult Renan's " for of his method and success. Averrhoisme particulars The Averroists from the thirteenth century onward opposed

Lull's great task was to show that they were It not irreconcilable, but mutually related and in harmony.

reason to faith.

was, in

fact, the battle of faith

against agnosticism.

ffiiograpbs of

summoned away 16,

1Rasmun& Xull

in the south of

131

hundred miles France, on October

at Vienne, three

general council might favor

what popes had scarcely deigned to notice. So he retraced the long journey he had Nearly three hundred prelates

just taken.

were present

at the council.

The combat

of heresies, the abrogation of the order of

Templars, proposals for new crusades, and discussions as to the legitimacy of Boniface VIII. occupied the most attention. Neverheed to at least

theless the council gave

one of Lull's proposals, and passed a

de-

cree that professorships of the Oriental lan-

guages should be endowed in the universities of Paris, Salamanca, and Oxford, and in

all cities

Thus,

where the papal court resided. last, he had lived to see one

portion of his lifelong pleadings brought Who is able to follow out the to fruition. result for missions of these first Oriental

language chairs in European universities 78

/IDontpellter, parts,

anb 1Rome

even as far as saintly Martyn and Ion Keith Falconer, Arabic professor at Cambridge?

For tion

this great idea of

the schools

missionary preparaLull

fought single-

handed from early manhood to old age, until he stood on the threshold of success.

Loyola, Zinzendorf, and Duff in linking schools to missions; and anticipated

his fire of passion for this object equaled, if

not surpassed their zeal.

CHAPTER

HIS FIRST MISSIONARY

JOURNEY

TO TUNIS (A.D. 1291-1292) •

In that bright sunny land Across the tideless sea, where long ago Proud Carthage reared its walls, beauteous and

fair,

And

large Phenician galleys laden deep With richest stores, sailed bravely to and

fro—

Where Gospel light in measure not unmixed With superstitions vain, burned for a time,

And And

spread her peaceful conquests far and wide, gave her martyrs to the scorching fire There dwells to-day a darkness to be felt

—

;

Each ray of that once Faded and gone."

rising,

When Raymund pointment on

growing

Lull

—Anon.

met with

disap-

Rome, he reParis, as we have

his first visit to

turned for a short time to seen,

light

and then determined to

set out as a

missionary indeed to propagate the faith 80

jf irst

/iMssfonars Journey to TTunte

the

among

Moslems

of Africa.

at this time fifty-six years old,

and

Lull was travel in

hardship by land and by sea. The very year in which Lull set out, news reached Europe of the fall of those days was

full of

Acre and the end

of Christian

power in Palestine. All Northern Africa was in the hands of the Saracens, and they were at once elated at the capture of Acre and driven to the height of fanaticism by the persecution of the Moors in Spain. It was

a bold step that Lull undertook. But he life dear in the project,

counted not his

and was ready, so he thought, to venture all on the issue. He expected to win by love and persuasion at least, in his own " words, he would experiment whether he ;

by conference with manifesting divinely of the

given

Son

their

some

them wise men and by

himself could not persuade

according to the Method, the Incarnation

them,

God and

the three Persons

3BfO0rapbE of 1RaEmun& Xull i

of the Blessed Trinity in the Divine

Unity

of Essence."

of religions,

and desired

monotheism

of Islam face to face with the

Lull proposed a parliament to

meet the bald

revelation of the Father, the Son,

Holy

Spirit.

Lull

left

the rival

her

and the

Paris for Genoa, which was then of

for the

Venice and contended with

supremacy

Mediter-

the

In the thirteenth century Genoa was at the height of its prosperity, and the ranean.

superb palaces of that date still witness to the genius of her artists and the wealth of

her merchant princes.

At Genoa unknown.

the story of Lull's

Men had

life

was not

heard with wonder of

the miraculous conversion of the gay and dissolute seneschal;

and now

was whis-

pered that he had devised a new and cer-

method for converting the "infidel" and was setting out all alone for the shores tain

" " Acta * "Vita Prima," in Sanctorum,

p. 633.

first /nMggtonarg Soutneg to TEunts of Africa.

The

were raised

to a high pitch.

expectations of the people

vessel

was

found ready to sail for Africa and Lull's passage was engaged. The ship was lying in

the

harbor;

the

missionary's

books,

All even, had been conveyed on board. was ready for the voyage and the venture.

change came over " was overwhelmed Lull says that he him. with terror at the thought of what might befall him in the country whither he was

But

at this juncture a

going.

The

idea of enduring torture or

imprisonment presented itself with such force that he could not control his

lifelong

emotions." *

Such a strong

reaction after

his act of faith in leaving Paris

surprise us.

must not

Similar experiences are not

rare in the lives of missionaries.

Henry

Martyn wrote in his journal as the shores of Cornwall were disappearing: "Would I go back?

Oh, no.

But how can

be sup-

" * M Vita Acta Sanctorum," p. 664. Prima," in

3Biograpb£ of IRagmunb Xull

My faith

ported? ence,

fails.

weak

find,

as water.

friends in England,

experi-

O my dear

when we spoke with

exaltation of the missions to the heathen,

what an imperfect idea did we form of the sufferings by which it must be accom"

plished

Lull had to face a darker and

more uncertain future than did Martyn. His

faith failed.

His books were taken

back on shore and the ship

sailed without

him.

However, no sooner did he receive tidings of the vessel's departure than he was seized with bitter remorse. His passionate love for Christ could not bear the thought

had proved a traitor to the cause for which God had specially fitted and called that he

him.

felt

nity for those to

had given opportu-

that he

who

scoff at Christ's religion

mock Him and His

keen was

great mission.

his sorrow that

into a violent fever. 84

he was thrown

While yet suffering

fivst /BMssionars -Journey to Uunis

from weakness of body and prostration of mind, he heard that another ship was ready in the harbor

and loaded

Weak

to sail for the

he was, he begged his friends to put his books on board and asked them to permit him to atport

Tunis.

tho

tempt the voyage. He was taken to the ship, but his friends, convinced that he could not outlive the voyage, insisted on his being again landed. Lull returned to his bed,

His

but did not find rest or recuperation.

consumed him; he felt the contrition of Jonah and cried with Paul, " Wo is me if I preach not." Another old passion

ship offering at all risks to It is

fit

opportunity, he determined

be put on board.

heroic reading to follow Lull in his

autobiography as he tells how moment he was a new man/'

had hardly

lost sight of

left

him

for cowardice, peace of

his conscience

from

The

land before

him

;

this

vessel

all

fever

no more rebuked

mind

returned,

JBiograpbs of 1Ra$mun& Xull

and he seemed

health.

to have regained perfect Lull reached Tunis at the end of

the year 1291 or early in 1292.*

Why

did

the

philosophic

choose Tunis as his

first

missionary

point of attack on

The answer

the citadel of Islam?

not

far to seek.

Tunis, the present capital of the country of the same name, was founded by the Carthaginians, but first rose to importance under the Arab conquerors of North Africa,

who gave

its

present

name

from an Arabic root which enjoy oneself." t

this

;

comes

Tunis was the

port for those going

"to

signifies

usual

from Kairwan

(that

Mecca of all North Africa) to Spain. In 1236, when the Hafsites displaced the Almohade dynasty, Abu Zakariyah made it

When

his capital.

*'* Vita Prima," in

fall

"Acta Sanctorum,"

Bagdad

p. 664.

and Maclear, p. 361. Al Muktataf February number, 1901, p.

"Memorials," \

the

p. 527, %

79.

left

Neander's

jfirst /iDtsstonarg

3ourneg to Uunts

Islam without a titular head (1258) the Hafsites assumed the title of Prince of the Faithful and extended their rule from

Tleni9en to Tripoli. The dignity of the Tunisian rulers was acknowledged even in Cairo and Mecca, and so strong were they in

their

government

held their invasions.

that,

own against repeated Frankish The Seventh Crusade ended

disastrously before Tunis. fact

unaided, they

the western

Tunis was

center of the

Moslem

world in the thirteenth century. Where St. Louis failed as a king with his great

Raymund

army,

Lull

ventured

his

spiritual crusade single-handed.

Tunis lakes

and

on an isthmus between two is

salt

connected with the port of

Goletta by an ancient canal. Two buildings still remain from the days of Lull the :

mosque

Abu

Zakariyah in the

and the great Mosque

citadel,

of the Olive

in the center of the town. 37

The

Tree

ruins of

Biograpbs of 1Ra$mun& Xuil Carthage, famous center of early Latin Christianity, lie a few miles north of Go-

Even now Tunis has a population more than 125,000; it was much larger at the period of which we write. Lull must have arrived at Goletta and

letta.

thence proceeded to Tunis.

was

to invite the

His

first

Moslem ulema or

step

literati

to a conference, just as- did Ziegenbalg in

South India and John Wilson at Bombay. He announced that he had studied the arguments on both sides of the question

and was willing to submit the evidences for Christianity and for Islam to a fair

He even promised that, if he was convinced, he would embrace Islam.

comparison.

The Moslem

leaders willingly responded to

the challenge, and to of

numbers the conference set forth with much show learning the miracle of the Koran and

coming

in great

the doctrine of God's unity.

After long,

tho fruitless discussion, Lull advanced the

a 2 < X H O

H P < < H H W O a h-)

w w H W pq

U Q O w

jffrst

/HMssfonars Sournes to TLnnis

following propositions,* which are well cal-

weak points of Mohammedan monotheism lack of love in the being of Allah, and lack of harmony in His attributes. Every wise man must

culated to strike the two

acknowledge that to be the true religion, which ascribed the greatest perfection to the

Supreme Being, and not only conveyed

the worthiest

conception of

all

His

at-

tributes, His goodness, power, wisdom, and glory, but demonstrated the harmony and

equality existing between them.

Now their

was defective in acknowledging two active principles in the Deity, only His will and His wisdom, while it left His goodness and greatness inoperative as tho religion

they were indolent qualities and not called forth ftito active exercise.

But the Chris-

tian faitft could not be charged with this

^ (jfott them

" Liber in full in "Vita Prima," p. 665, and Maclear gives the Contemplationis in Deo," liv., 25-28, etc. summary as quoted above, pp. 362, 363.

JBfograpbs of IRasmunb Xull In

defect.

conveys

its

the

highest

Deity, as the

Holy

doctrine of the Trinity

conception

the

Father, the Son, and the

one simple essence and naIn the Incarnation of the Son it

Spirit in

ture.

evinces the

harmony

that exists between

God's goodness and His greatness; and in the person of Christ displays the true union of the Creator

and the creature

His Passion which

His great love for man,

;

while in

underwent out of it

sets forth the

of infinite goodness and even the condescension of condescension, Him who for us men, and our salvation,

divine

and

harmony

restitution

to our primeval

state

underwent those sufferings and and died for man."

perfection, lived

argument, whatever else be thought of it, is orthodox and

This

may

style of

evangelical to the core.

continually to see

how

It surprises

little

medieval

one

theol-

ogy and how very few Romish ideas there 90

UNIVERSITY jfirst

/HMssionarg Sournes to-TEunte

are in Lull's writings. is met ment with Moslems.

The

everywhere in

cross

office of the

Lull's

argu-

never built a

rickety bridge out of planks of compro-

His early Parliament of Religions was not built on the Chicago platform. mise.

The

proved it when persecution followed. There were some who accepted * the truth and others who turned fanatics. result

One Imam

pointed out to the Sultan the danger likely to beset the law of Mohammed if such a zealous teacher were allowed freely to expose the errors of Islam,

suggested that Lull be imprisoned to death.

He was

and

and put

cast into a dungeon,

and was only saved from a worse

fate

the intercession of a less prejudiced leader.

This

man

praised his intellectual ability ruler that a Moslem who

and reminded the *

' '

Disposnerat viros famosae reputationis et alios quamplurimos ad baptismum quos toto animo affectabat deducere ad perfectum lumen fidei orthodoxy." " Vita S. Lulli."

—

JBfograpbE of 1Ra$mun& Xull imitated the self-devotion of the prisoner

would be highly honThe spectacle of a learned and aged

in preaching Islam

ored.

Christian philosopher freely disputing the truth of the Koran in the midst of Tunis

was indeed a striking example of moral courage in the dark ages. "This," says Smith, "was no careless Crusader cheered by martial glory or worldly pleasDr.

His was not even such a task as that which had called forth all the courage of ure.

the

men who

won

first

Frank, Saxon and Slav.

over Goth and

Raymund

preached Christ to a people with apostasy

death and

who had made

Lull

whom Chris-

tendom feel their prowess for centuries." Even his enemies were amazed at such boldness of devotion.

The

death-sentence was changed to banishment from the country. Well might Lull rejoice that escape was possible, since

the death-penalty on Christians was often 92

jftrst

/BMsstonarg Soutnes to XEunis

applied with barbarous cruelty.*

was

not ready to

Yet Lull

submit even to the sen-

tence of banishment, and so leave his

little

group of converts to themselves without instruction or leadership.

The

ship which had conveyed

him

Tunis was on the point of returning to Genoa he was placed on board and warned ;

he ever made his way into the country again he would assuredly be stoned to death. Raymund Lull, however, felt that, with the apostles, it was not for him to that

obey their "threatening that he should speak henceforth to no man in this Name." Perhaps also he

felt

that his cowardice at

Genoa when setting out demanded atonement. At any rate he managed to escape from the ship by strategy and to return unawares to the harbor town of Goletta in defiance of the edict of banishment. *See instances given

in Muir's

pp. 41, 48, 75, etc.

For

"Mameluke Dynasty,"

3Biograpb£ of 1Ra$mun& Xull three long months the zealous missionary concealed himself like a wharf-rat and wit-

nessed quietly for his Master. Such was the character of his versatile genius that we read how at this time, even, he com-

posed a new

But since

work

scientific

his favorite missionary

method

was entirely imposembarked for Naples,

of public discussion sible,

where

finally

for several

lectured

his

we have Rome.

It is

years

New

taught

Method.

already

evident from

all

seen,

And he

and later,

revisited

of Lull's writings,

as well as from the writings of his biogra-

phers, that his preaching to the

Moslems

was not so much polemical as apologetic. He always speaks of their philosophy and learning with respect. his

The

very

titles of

controversial writings prove the tact

and love in that

was weak only placed philosophy ahead of re-

of his it

method. 94

jfirst

/HMssionarg Journey to TTunte

and therefore at times attempted explain what must ever remain a mys-

velation,

tery of faith.

we should remember,

a theologian,

Lull was not a schoolman, nor did he ever receive instruction from the great teachers

of his time.

The

speculative

was a

self-taught

and the

practical

man. were

blended in his character and also in his "

His speculative turn entered even into his enthusiasm for the cause of system.

missions and his zeal as an apologist.

His

contests with the school of Averroes, and

with the sect of that school which afifirmed the irreconcilable opposition between faith

and knowledge, would naturally lead him to make the relation subsisting between these tion."

two a matter

of special

investiga-

Lull did not go to Naples because he

had given up the * Neandcr

" :

battle.

He went

Church History,"

iv., p.

to bur-

426.

Biograpbg of IRagmunb Xull nish his

weapons and

win

recruits

and

appeal to the popes to arm for a spiritual crusade against the strongest enemy of the

kingdom

When,

Christ.

we have

seen in a previous chapter, these efforts proved nearly fruitless, he made other missionary journeys, and in 1307 was again on the shores of North Africa, fifteen years after his first banishment.

CHAPTER

VII

OTHER MISSIONARY JOURNEYS (A.D. 1301-1309) 11

In an age of violence and faithlessness he was the apostle

—

of heavenly love." George Smith. Yea, so have I strived to preach the Gospel not where Christ was named, lest I should build upon another man's 1 '

foundation.

From

—Paul. 1301

to 1309

Lull

made

several

missionary journeys which are the more Remarkable if we consider that he was now sixty-six years old

and

we think

of the

conditions of travel in the Middle Ages.

The Mediterranean was and the

beset with pirates

Catalan Grand

Company were

fighting the Byzantines, while

Genoa and

Venice waged a war of commercial rivalry. The Knights of St. John were fighting for

Rhodes and the

rival

popes were quarreling. 97

3Biograpb£ of 1Rasmun& Xull /

Travel by sea was dangerous and by land In the Middle Ages full of hardship.

was

the use of carriages was prohibited as tend-

ing to render vassals less fit for military service. As late as the sixteenth century it

was accounted a reproach for men to ride in them, and only ladies of rank used such conveyances. Men of all grades and professions rode on horses or mules, and sometimes the

monks and women on

Highway robbers

she-asses.

infested the forests,

and

the danger from wild animals had not yet ceased even in the south of Europe.

In spite of all obstacles, however, we read " that Lull resolved to travel from place to place and preach wherever he might have

His purpose seems to have been to reach Jews and Christian heretics opportunity."

as well as Saracens.*

After laboring for

* " Accessit ad regem Cypri affectu multo supplicans quatenus

quosdam

ei,

atque schismaticos videlicet Maronites, ad suam prsedicationem

infideles

Jacobinos, Nestorinos, necnoii disputationem coarctaret venire."

—Maclear.p, 364

©tber /IDissfonars Sourness in

Majorca he

sailed for Cyprus, landing at

Famagosta,

some time with the Jews

the chief port and fortress during the Gen-

oese occupancy of the island. Cyprus at that time had a large population of Jews well

Christians and

Moslems.

preaching probably did not meet with success, for he soon left the island Lull's

and, attended only by a single companion, crossed over to Syria and penetrated into Armenia, striving to reclaim the various

Oriental sects to the orthodox faith.

Armenia, the

name

north of

in the thirteenth century,

of a small Cilicia,

With Cyprus

principality

was the

under a native dynasty. formed the last bulwark

of Christianity against Islam in the East.

by the Moslem powers the Armenians formed alliances For

fear of being crushed

with the Mongolian hordes that overran Asia and shared in the hostility and ven-

geance of the Mamelukes. 99

Among

this

3BiO0tapbg of 1Rai?mun& Xull

brave remnant and bulwark of the faith that

even to our own day has resisted unto blood the aggressive spirit of Islam, Lull labored for

more than a

that

year.

was

he wrote his book

things which a

Armenia

entitled,

man ought

"The

to believe con-

Written in Latin, it was cerning God." afterward translated for his Spanish coun-

trymen into Catalan.*

From Cyprus Italy

Lull returned once

and France, where from 1302 to 1305

he traveled about lecturing in the univer sities and writing more books. Before we speak of his second journey to North Africa, a few words should set forth the character {

of his love

and labors

Scattered

and island tained in

for the despised Jew.

throughout of

many

every

kingdom

Europe, the Jews had

at-

lands power and influence

both because of their learning and their In Spain under the Saracen wealth. * See Helfferich,

p. 86, note,

and No. 225

100

Bibliography A.

©tber flDissionan? Journeys supremacy they enjoyed ample

toleration,

Moors were but, proportion driven out and the Christians became the

powerful, the Jews suffered.

early as

1108 a riot broke out in Toledo against the

Jews and the blood.

streets

streamed with their

All through the twelfth and

thir-

teenth centuries dark stories were told of the hostility of the Jews.

was

said that

wells, stole the consecrated

they poisoned wafers to pierce them with a needle, and crucified infants at their Passover festivals

and used

their entrails for

cret rites!

from France and

Many tion,

se-

1290 from England. were put to death by the Inquisiin

and there were very few Christians

who dared child could

to defend a

Jew

in court.

not be missed without

foul play being suspected

Jew.

magic and

In 1253 the Jews were expelled

In vain a few

on the part

pious

monks

tested against such accusations

and

some of a

protried

JBiograpbs of lRa?mun5 %vdl

The whole

to befriend the outcast race.

times was to class Jews and Moslems as infidels and as worthy of If possible, hatred and contempt. the spirit of the

(

hatred against the Jejys was stronger in Spain thjin^lsewhere. During the closing years of

Lull's

life

there were

already

kindled in Spain the

fires of bitter, cruel

persecution which at

last,

under Torque-

mada, consumed the entire race Jews

the

in that country.*

In the thirteenth century, in almost lands, the

all

Jews were compelled to wear an

insulting badge, the so-called

Jew's hat,"

a yellow, funnel-shaped covering on the head, and a ring of red cloth on the breast.

They were

also compelled to herd together

in the cities in the ghetto or Jewish quarter,

which was often surrounded by a

cial wall.t *Maclear, p. 381 et seq. " Church History," f Kurtz :

102

vol.

ii.,

p. 23.

spe-

©tber /BMssfonatE Journeys This despised, race however, was not outside the circle of Lull's love and inter-

est.

wrote

many books

to prove to

them the truth of the Christian religion.* He showed them that their expected Messiah was none other than Jesus of NazaHis great mission to the Saracens reth. in Africa did not blind him to the needs home, and we read how, in 1305 and even earlier, he labored to convince the Jews in Majorca of their In an age when violence and errors. of missions at

faithlessness

were

which

expected

Jews

Raymund to

Lull was the

them also. There is a

that,

about

the

treatment

only

from

Christians,

apostle of

love

story or legend to the effect

this time, Lull paid a short visit

England and wrote a work on alchemy

*Of

these works the following are extant '•

Judceos,"

M Liber contra

Liber de Reformatione Hebraica," and "Liber

de Adventu Messiae."

103

JBiograpbg of 1Rasmun& Xull Hospital in London.*

St. Catharine's

But we have no good testimony for this event, and the legend probably arose from confounding Lull the missionary with another Lull who was celebrated for his

knowledge Sanctorum

alchemy.

the

"Acta

a special article is devoted to prove that Lull never taught or practised the arts of medieval alchemy.

We Africa,

now come

to his journey to

on which he

ably from

North

set out in 1307, prob-

some port

France or from

This time he did not go to Tunis, but to Bugia. Some say he visited Hip-

Genoa.

pone and Algiers as est attaches to the

story of Lull's to

Moslems

life

well.

special inter-

town it

in his old

of Bugia in the was here he preached

age and here was the

scene of his death. Bugia, or Bougiah, * See Maclear, p. 367, note,

a fortified seaport

who

quotes authorities for the

legend.

104

©tber /BMssfonars Sourness between Cape Carbon and Wady Its most important buildings at

in Algeria Sahil.

present are the French Roman Catholic church, the hospital, the barracks, and the old

Abdul Kadir

present

fort,

now used as

a prison.

has but a small population, a considerable trade in wax, yet conducts grain, oranges, oil, and wine. it

Bugia is a town of great antiquity; the Salda of the Romans and was built

by the Carthaginians.

Vandal surrounded tenth century cial city of all

Hammad

first

Genseric the In the

with walls.

became the chief commerNorth Africa under the Beni it

sultans.

of the twelfth

The

Italian merchants'

and thirteenth centuries had

numerous buildings

of their

own

in the city,

such as warehouses, baths, and churches. In the fifteenth century Bugia became a

haunt for pirates after that time prosperity and importance. ;

Our photograph shows

lost its

the ruins of the

JBfOQtapb}? of

tRasmun& Xull

old gateway from the harbor, which dates

from the eleventh century, and through which ,Lull must have entered the town.

Altho there were Christian merchants

Bugia, they were a small minority, and were able to secure commercial freedom and favor only

by avoiding all religious conand keeping their light carefully troversy under a bushel. One can read in the history of the

Egypt

Mameluke

at this period,

dynasty, which ruled

how

Christians were

regarded and treated by the Saracens. far as possible the odious edict of II.

was reimposed and

its

Omar

intolerant rules

enforced.

The Mameluke /

sultan Nasir,

a jealous,

cruel, suspicious, and avaricious tyrant," extended his power over Tunis and Bugia

from

308- 1 320.

as cruel,

was

fanatical as well

and one has only

read

how

Christian churches were destroyed, Christians

burned or mutilated, and their prop106

©tber /HMsstonars Sourness

know

erty confiscated in the capital, to

must have been the

what

state of

the

provinces.*

Raymund

Lull no sooner

came

Bugia

than he found his way to a public place, stood up boldly, and proclaimed in the

Arabic language that Christianity was the only true faith, and expressed his willingness to prove this to the satisfaction of all. know not what the exact nature of his

argument was on

this

touched the character of

occasion, but

Mohammed.

commotion ensued and many hands were lifted to do him violence.

The

mufti, or chief of the

Moslem

clergy,

rescued him and expostulated with him on madness in thus exposing himself to

his

peril. "

has no terrors Death," Lull replied, whatever for a sincere servant of Christ

who

laboring to bring souls to a knowl-

* Sir William Muir

M The Mameluke Dynasty," pp. 67-87.

107

Btograpb}? of 1Rasmun& xull

edge of the truth." After this the mufti, who must have been well versed in Arabian philosophy, challenged Lull for proofs of the superiority of that of

One

Christ's

religion over

Mohammed. of Lull's arguments, given in his

controversial books, consists in presenting

Ten Commandments

to the Saracens the

God, and then showing from their own books that Mohammed violated every one of these divine as the perfect law of

Another favorite argument of Lull with Moslems was to portray the seven cardinal virtues and the seven deadly sins, only to show subsequently how bare precepts.

Islam was of of

the

latter!

the

former and

how

Such arguments

are

full

be used with care even in the twentieth century; we can imagine their effect on the Moslems in the north of Africa in Lull's day.

Persecution followed. 108

He was

flung

©tber /HMssionars Sourness

dungeon and for half a year remained a close prisoner, befriended only by some merchants of Genoa and Spain, who took pity on the aged champion of their cominto a

mon

faith.

Meanwhile

high place, and

riches, wives,

power were offered the Christian philosopher if only he would abjure his faith and turn Moslem. This was Lull's reply, from the depth of his dungeon, to all their " enticements Ye have for me wives and :

all

sorts of worldly pleasure

law of

Mohammed ?

prize, as

all

accept the

Alas ye offer a poor your earthly goods can not !

purchase eternal glory.

however, prom-

will forsake your false and which was spread by sword and force alone, and if ye accept my belief, ise

you,

devilish law,

Eternal Life, for the Christian faith was

propagated by preaching and by the blood of holy martyrs. Therefore I advise you to

become Christians even^ now, and so 109

JBtoGtapbs of 1Ra$munb Xull obtain

and escape the Such words, from the lips

everlasting glory

pains of hell."

of a man seventy-three years old, in perfect command of the Arabic tongue, learned in

wisdom of the Arabian philosophy, and from whose eyes flashed earnest zeal for the truth, must have come with trementhe

dous

force.

While he tarried

in prison, Lull

proposed

that both parties should write a defense of

was busy fulfilling his part agreement when a sudden command

their faith.

of the

of the governor of

be deported.

command was

Bugia directed that he

Whether the

the reason of this

results that followed

we know

not.

raphers indicate that Lull

was

Lull's preaching,

His biogvisited

Moslems who again and again " urged him to apostatize. During his imprisonment they plied him for six months prison by

* Keller: " Geisteskampf P. 365.

u. z.

w.," pp. 59,60.

Maclear,

©tbet /BMssionars Sourness with

all

lam."

the sensual

temptations of

Is-

This must have been a

bitter experience

for the missionary in recalling the sins of

youth and the vision of his early man-

his

hood. 1 '

But I

amid the

torture

have had Thee

and the taunting

—

Thy hand was holding my hand fast and faster, Thy voice was close to me And glorious eyes said, Follow Me, thy Master, ;

Smile, as I smile thy faithfulness to see.'

Lull

Bugia practically a prisoner, since the Moslems did not wish to have repeated the incident that followed

Raymund

left

at Tunis.

During the voyage, however, a storm arose and the vessel was almost wrecked off the Italian coast near Pisa. Here he was rescued and received with all respect by those who had heard of his fame as a philosopher and his

' '

embarking

Promittebant

copiosam."

uxores, honores,

— " Vita Prima" chap. Ill

iv.

domum,

pecuniam

JBiograpbs of 1Ra£tnun& Xull missionary.

Genoa

From

to Paris

at the Council of

;

went by way work there and

Pisa, Lull

of his

Vienne we have already

given an account.

The prologue lan, the

of John's

language of Lull

Gospel in Cata-

LO EVANGELI DE JESU-CHRIST 8EGON8

SANT JOAN. CAP,

Existencia (tenia y divinitat del Verb: an encarnacio: testimoni de Joan Baptis-

5 Y la Hum resplandeix en las tenebras, y las tenebras no la com-

prengueren. 6 Hi hague un home enviat de Verb, y lo Deu que s'anomenava Joan. Verb era ab Deu, y lo Verb 7 Est^ingue" & servir de testimoni, pera testificar dela Hum, a era Deu. 2 Ell era en lo principi ab Deu. fi de que tots creguessen per me3 Per ell foren fetas totas las co- di d'ell. 8 No era ell la Hum, sin6 ensas, y sens ell ninguna cosa fou viat pera donar testimoni de la feta de lo que ha estat fot. 4 En ell era la vida, y la vida Hum. Agucll era la verdadera llunu era la Hum dels homes. ta: vocacio dels

primers deixebles.

lo principi era lo

112

CHAPTER VIII RAYMUND LULL AS PHILOSOPHER AND AUTHOR He was at once a philosophical systematizer and an analytic chemist, a skilful mariner and a successful propaga" Humboldt' s " Cosmos ii., 629. tor of Christianity," ' '

—

' '

Of making many books

a weariness of the flesh."

there

no end, and much study

—Ecclesiastes.

It will be difficult in one short chapter to

crowd an account of

Lull's philosophy,

two centuries

after his death per-

which

for

plexed the genius of Europe, and to enumerate even a small number of the vast library of

One

author.

mire

books which have Lull for their does not

most — the

know which

to ad-

versatile character of the

genius, or the prodigious industry of the

author.

Raymund 8

Lull was from his youth a 113

JBtofltapbg of TRagmunfr Xull

master of Catalan and wrote in

fore his conversion.

his

long be-

works

in that

language there exists no complete cata-

One

log.

Lull's

biographers states by Lull number

that the books written

four thousand tion of his

eighty-two

In the

works titles

five of these,

two hundred and

(1721),

are given

when

large folio volumes.

published edi-

first

;

yet only forty-

printed, took

up ten

understand some-

thing of the scope and ambition of this genius-intellect, one must read the partial

books given in the bibliography Lull was a at the close of this volume. list

of his

philosopher, a poet, a novelist, a writer of

proverbs, a keen logian,

and a

logician,

a deep theo-

fiery controversialist.

There

was not a science cultivated

in his age to

The

critical histo-

which he did not add. rian

Winsor

states that in 1295 Lull wrote

a handbook on navigation which was not superseded by a better until after Colum114

pbUosopbet an& Hutbor Dr. George Smith credits Lull with the independent invention of the mariner's

bus.

compass; and not without reason, for we find repeated references to the

needle in his devotional books.* a treatise on

and

magnetic He wrote

the weight of the elements

their shape

;

on the sense

of smell

;

astronomy, astrology, arithmetic, and geomOne of his books is entitled, " On etry. the squaring and triangulation of the cle."

cir-

In medieval medicine, jurisprudence,

and metaphysics he was equally at home. His seven volumes on medicine include one book on the use of the mind in curing the sick!

And

another on the effect of

climate on diseases. *Sce "Liber de Miraculis

Coeli et

Mundi," part

vi.,

Iman. Calamita. * '

the needle naturally turns to the north

touched by the magnet so it is templationis in Deo." In his treatise u Fenix des les

fitting," etc.

when

— "Liber

it is

Con-

Maravillas del Orbes," pub-

lished in 1286, he again alludes to the use of the mariner's

compass.

See Humboldt

" :

Cosmos,"

ii.,

630

Biograpbs of IRasmunfc %vdl

He was a dogmatic volumes

sixty-three

some

theologian, and wrote of theological discus-

which are so abstruse as to sion, produce doubt whether their author earned the

among

"Doctor Illuminatus," given contemporaries. Other titles

title

him by

his

his theological writings there are

which awaken

curiosity, "

such as:

"On

the

Most Triune Trinity On the Form of " " God On the Language of the Angels," ;

;

etc.

Among

the sixty-two books of medita-

and devotion which are preserved in the lists of Lull's writings, there are none tion

on the

and only four treat of the Virgin Mary. This is one of the many proofs in Lull's books that he was more of saints,

a Catholic than a Romanist, and that he

esteemed Christ more than

One

the papal calendar.

devotion

dred

" is

entitled,

Names

all

the saints of

of his

the

books

One Hun-

God," and was evidently 116

pbflosopber an& Hutbot prepared for the use of Moslems seeking the light

Raymund

who were

Lull wrote or collected three

books of proverbs, one of which contains six thousand popular sayings and maxims.

Here are a few out to be 11

44 11 11

44 44

found in

many

beautiful

this collection

Deum dilige, ut ipsum timeas." Pax est participatio sine labore." Deus exemplum dedit de sua unitate

gems

in natura."

Fortitudo est vigor cordis contra maliciam." Divitise sunt copiositates voluntatis." Prsedestinatio est scire Dei qui scit homines." Deus adeo magnum habet recolere quod nihil obliviscitur."

Among logic

Lull's

works there are twenty on

and metaphysics.

has the

" title,

Littleness of

Man."

One

of the latter

the Greatness and the

Among

and books on preaching there

commentary.

his

sermons

only one That, in accord with Lull's

According to Moslem teaching, Allah has one hundred names. The Moslem's rosary has one hundred beads, and to count these names is a devotional exercise. beautiful

117

Bfograpbs of 1Ra$mun& Xuli mission and character,

commentary on

the prolog of John's Gospel.

Of making many

controversial

books

there was no end in the days of Lull.

His

writings in this department, however, are as are those of his contemporaries,

not,

their

condemn

heretics to

against

errors,

them, with

ecclesiastical

perdition.

Even the titles of his controversial writings show his irenic spirit and his desire to conAll through his books there runs the spirit of earnest

vert rather than to convince.

devotion; even his natural philosophy of the world to

full

come and

its glories.

the end of one of his books he bursts

out with this prayer: till

this

work

Lord,

help!

completed thy servant can

not go to the land of the Saracens to glorify Thy glorious name, for I am so occupied

with this book which

honor that

For

this

undertake for Thine

can think of nothing else. reason I beseech Thee for that I

118

fl>Mlosopber an& Hutbor

Thou wouldst

grace, that I

may soon

finish

stand by

that

and speedily depart

die the death of a martyr out of love to

Thee,

worthy of In

shall please

Thee

to count

it."

1296 he concluded a

work on the

logic of Christianity with this seraph-song

key of world-wide missions

to the

Christians

consumed with burning

" :

Let

love for

the cause of faith only consider that since

nothing has power to withstand truth, they can by God's help and His might bring infidels

back to

precious regions

the

faith;

name of Jesus, which in most unknown to most men, may

As my book

John the

finished

Baptist,

true light,

new

may

light of

And

on the

who was

the light, and pointed to

that the

is still

be proclaimed and adored." "

again:

vigils of

the herald of

Him who

the

Lord to kindle the world which may guide

please our

unbelievers to conversion, that with us they 119

DBiograpbs of 1Ra$mun& 5Lull

may meet

whom

Christ, to

praise world without end."

be honor and

This

not the

language of pious rhetoric, but the passionate outcry of a soul of the

hungry

for the

coming

Kingdom.

Lull was a popular author.

wrote

not only in learned Latin, but in the verNoble calls nacular of his native land.

him the Moody

of the thirteenth century.

tried to reach the masses.

His

influ-

ence on popular religious ideas in Spain was so great, through his Catalan hymns

and proverbs and catechisms, that Helfcompares him to Luther and calls

ferich

him a reformer before the Reformation

He made

the study of theology popular by putting its commonplaces into verse, so that the laity could learn by heart the sum-

mary *

' *

of the Catholic faith

Der Protestantismus

tion."

Also his

Spanien zur Zeit der Reforma-

Prot. Monatsblatter v.

Raymund

Lull, u.

and meet Mos-

Gelzer, 1856,

S. 133-168.

w. ," pp. 152-154.

120

pbiioaopber

anfc

Hutbor

lems and Jews with ready-made arguments.

was

Scholasticism "

Lullian

method

for

the

clergy;

for the

Lull had

become

Raymund

laity as well.

the

was intended

discontented with the methods of scientific inquiry commonly in use, and so set himself "Ars Major," or Greater

to construct his

Art, which by a series of mechanical contrivances and a system of mnemonics was

adapted to answer any question on any This new philosophy is the kej topic. note of most of Lull's treatises.

All his

philosophical works are but different ex-

planations and phases of the

In his other books he call

attention

knowledge

which

this

the

Ars Major."

seldom

fails

universal

great

key of

art

sup-

plies.

What

method of Lull's philosoThe most complete account and the is

the

phy ? most luminous explanation of perplexities is given by Prantl

its

abstruse

in his

His-

Bfograpfy? of IRapmunb Xull tory of

Logic" of

(vol.

iii.,

145-177).

summary The reasonableness and it

of Christianity

This

demonstrability

the real basis of his great

method.

Nothing, Lull held, interfered more with the spread of Christian truth than the attempt of resent

its

doctrines

advocates to rep-

undemonstrable

The

very difference between Christ and Antichrist lies in the fact that

mysteries.

the former can prove His truth by miracles, etc.,

while the latter can not.

Christianity, Lull argues,

The

that

glory of

does not

maintain the undemonstrable, but simply the supersensuous. It is not against reason, but above unsanctified reason.

The

demonstration, however, which Lull seeks not that of ordinary logic. He says that we require a method which will reason not is

only from effect to cause, or from cause to effect, but per cequiparantiam, that is, by

showing that contrary attributes can 122

exist

pbflosopber an& Hutbor together in one subject.

real,

jective.

selves,

This method must

and not altogether formal or subIt must deal with the things them-

and not merely with second

inten-

tions.

great art goes beyond logic and

Lull's

provides a universal art of discovery, and contains the formulae to

metaphysic:

which every demonstration ence can be reduced being,

—

of cyclopedia of categories Lull's

Ars Major"

in every sci-

in fact, a sort

and syllogisms.

a tabulation of the

from which propositions may be framed about objects. It is a mnemonic, or, rather, a mechanical condifferent points of view

trivance for ascertaining gories that apply to tion.

Just

terminations

all

possible cate-

any possible proposi-

by knowing the

typical

conjugations of

Arabic

we can inflect and word so, Lull reasons, by a conjugate any knowledge of the different types of existgrammar,

for example, ;

123

Biograpbs of 1Ra£tnun& Xull ence and their possible relations and combinations we should possess knowledge of the whole of nature and of

all

truth as a

system. "

The

laying

great art, accordingly, begins by

down an

which the nine

alphabet

letters

from

according to B to stand

for the different kinds of substances

Thus

attributes.

and

in the series of substances

stands for God, C, angel, D, heaven, E,

man, and so on attributes

;

in the series of absolute

represents goodness, D, dura-

tion, C, greatness;

or, again, in

the nine

questions of scholastic philosophy B stands for utrum, C, for quid, D, for de quo, etc."

By manipulating these letters in such a way as will show the relationship of different objects and predicates you exercise the "

new

art."

This manipulation

effected

by the help of certain so-called "figures" or geometrical arrangements. Their construction differs in various books of Lull's 124

pbiiosopber an& Hutbor philosophy, but their general character is Circles and other figures are the same.

divided into sections by lines or colors, and then marked by Lull's symbolical letters so as to

show

which the

all

the possible combinations of

letters

For

are capable.

ex-

ample, one arrangement represents the possible combinations of the attributes of

God; another, the possible conditions of the soul, and so on. These figures are further fenced about by various definitions

and

rules,

and

their use

further specified

by various "evacuations" and" multiplications" which show us how to exhaust all the possible combinations and sets of questions

which the terms

admit. figure"

When so is,

our proposition

multiplied" the

in Lull's language, that

fourth

by which

other sciences can be most readily and aptly acquired;

and

may

accordingly

be taken as no unfair specimen of Lull's method. This "fourth figure" is simply I2 5

3BfO0rapb£ of IRasmunD Xull

an arrangement

of three concentric circles

each divided into nine sections, B, C, D, etc., and so constructed of pasteboard that

when

the upper and smaller circle remains

fixed

the

around

two lower and outer revolve

Taking the

it.

of the series

letters in the

are then able,

sense

by revolving

the outer circles, to find out the possible relationships

between different conceptions

and elucidate the agreement .or disagreement that exists between them. Meanwhile the middle circle, in similar fashion,

by which

gives us the intermediate terms

they are to be connected or disconnected. This Lullian method, of a wheel within a wheel, seems at visions of

automatic Travels."

first as perplexing as the Ezekiel and as puerile as the

book-machine

But

Gulliver's

would be unfair

to say

that Lull supposed thinking could be duced to a mere rotation of pasteboard cles,"

or that his art enabled 126

men

recir-

to talk

pbilosopber an5 Hatbor

)

without judgment of that which we do not Lull sought to give not a comknow."

pendium

knowledge but a method

vestigation.

method

sought a more

of in-

scientific

for philosophy than the dialectic

In his conception

of his contemporaries.

of a universal

method and

his application

of the vernacular languages to philosophy he was the herald of Bacon himself. In his

demand for

beyond system,

his

a reasonable religion he was

And,

age.

weak tho

applying this was, to the conversion

he proved himself the

first

mis-

perceived

the

possibilities (tho not the limitations) of

com-

of infidels,

sionary

philosopher.

parative theology as

weapons

and the science

of logic

for the missionary.

Nothing will so clearly illustrate the versatile and brilliant character of Lull's genius as to turn from his his religious novel,

"Ars Major"

Blanquerna," the great

allegory of the Middle Ages, 127

and the pred-

3Biograpb£ of 1Rasmun& XuII ecessor of Bunyan's

Pilgrim's Progress."

Raymund Lull was the first European who wrote a religious story in the vernacular. The romances of the days of In

fact,

before his

known

him conversion, and what was more

chivalry were doubtless well

natural than that the missionary knight

should write the romance of his sade of love against the Saracens ?

querna"

new "

cru-

Blan-

an allegory in four books.

sub-title states that

" it is

in all classes of society,

Its

a mirror of morals

and

treats of matri-

mony, religion, prelates, the papacy, and the hermit's

life."

the story of the

pilgrimage of Enast, the hero, who marries Aloma, the daughter of a wealthy widow. Their only child, Blanquerna, desires to be

a monk, but

falls

in love with a beautiful

and pious maiden, Dona Cana by name. He holds that the allegory was *Helfferich, pp. 111-122. written in Arabic and then put into Catalan. Several

first

manuscripts of

was

first

are extant in the archives of Palma, etc.

printed in 1521.

128

pbilosopbet an& Hutbot Both, howeyer, decide to remain ascetics.

Blanquerna enters a monastery and his sweetheart turns nun. The allegory

fair re-

lates the experiences of these characters in

their different surroundings

— the

pilgrim,

monk, and the abbess. To borrow words in another book from Lull himself, " we see the pilgrim traveling away in disthe

tant lands to seek Thee, tho

Thou

art so

he would, might find Thee in his own house and chamber, near that every man,

The

pilgrims are so deceived by false men,

whom

they meet in taverns and churches, that many of them when they return home

show themselves to be far worse than they were when they set out." Dona Cana, the abbess, disputes with her sister nuns the

authority of the priest to bind the conscience,

and even draws

of the doctrines of the

rious

When

in question

Church

some

The

va-

bear allegorical names. Blanquerna reaches Rome the Pope

characters 9

129

BtograpbE of 1Ra^mun& Xull "

has a court-jester called Raymund the Fool," who is none other than Lull himself,

and who

tells

The

truths.

the cardinals

four

cardinals

names,

some

rare

bear

the

We-give-thee-thanks,"

Lord-

God-heavenly-King,"

and

We-glorify-Thee," "

Thou-only-art-Holy

finally

becomes Pope and uses

Blanquerna his author-

sending out a vast army of monkmissionaries to convert Jews and Mohamity in

medans. In various parts of the book songs of praise and devotion occur, while the missionary idea is never absent. This remarkable allegory, as well as many other works of Lull, deserves to

The of

be rescued from oblivion.

Banquerna before the door the Enchanted Castle, over whose gate-

way

arrival of

the

Ten Commandments

are written,

and, within, the solemn conclave of gray-

beards

who

world, are

on the vanity of the two scenes that show a genius discourse

130

pbilosopber an& Hutbor equal to that

"of

John Bunyan.

There are

other resemblances between these two

pil-

grims rescued from the City of Destruction

and describing allegory

make

;

own

experiences in but to present them here would

this

their

chapter

would know more

and the author

too

lengthy.

Who

of Lull the philosopher

referred to the bibliog-

raphy and to the writings themselves.

131

CHAPTER

HIS LAST MISSIONARY JOURNEY AND HIS MARTYRDOM " As a hungry man makes despatch and takes large morsels

on account of

his great hunger, so

desire to die that he

may

Thy

Thee.

glorify

servant feels a great He hurries day and

night to complete his work in order that he may give up his blood and his tears to be shed for Thee." Lull's "Liber

—

Contemplationis in Deo." M Is not devotion always blind it

must have blood and

blood of the soul."

The

— Sabatier.

scholastics

taught that there were quiring

That a furrow be fecund

tears such as

the five

Augustine called the

Middle Ages methods of ac-

knowledge — observation,

listening,

conversation,

and

reading,

meditation.

But they left out the most important method, namely, that by suffering. Lull's philosophy had taught him much, but it was in the school of suffering that he grew 132

Xast Sournes an& /iDartsr&om into a saint.

Love, not learning,

the

The philosopher key to his character. was absorbed in the missionary. The last scene of Lull's checkered

life

not at

Rome

nor Paris nor Naples in the midst of his pupils, but in Africa, on the very shores

from which he was twice banished.

we saw in to see some

the council of Vienne (as

Chapter V.) Lull had rejoiced portion of the labors of his

When

fruition.

life

brought to

the deliberations of the

council were over and the battle for

in-

struction in Oriental languages in the uni-

Europe had been won, it might have been thought that he would have been willing to enjoy the rest he had so well deversities of

served.

Raymund

Lull was

now

seventy-

nine years old, and the last few years of his must have told heavily even on so

life

strong a frame and so brave a spirit as he possessed.

His pupils and friends natu-

rally desired that he should end his days

133

Biograpbs of 1Rasmun& %vdl in the peaceful pursuit of learning

and the

comfort of companionship.

Such, however, was not Lull's wish. His ambition was to die as a missionary and not as a teacher of philosophy.

Even

his

"Ars Major" had to give way to ars maximus expressed in Lull's own

favorite

that

motto,

by the

that lives

life

can not

die."

This language

Second

Timothy, where the " us that he too was now al-

Epistle

Apostle

tells

reminds one of Paul's to

ready being offered, and that the time of " his departure was at hand." In Lull's Con-

we read: "As the needle natto the north when it is touched

templations" urally turns

by the magnet, so that

Thy

praise

fitting,

Lord,

servant should turn to love and

and serve Thee

love to

;

seeing that out of

him Thou wast

willing to endure

such grievous pangs and sufferings."

And

Lord,

again:

"Men

are

wont 134

to die,

Journey an& /IDartsr&om

Xast

from old age, the failure of natural warmth and excess of cold; but thus, if it be Thy

Thy

will,

servant would not wish to die;

he would prefer to die in the glow of love, even as Thou wast willing to die for him."

Other passages in Lull's writings of this period, such as the words at the head of this chapter,

crown age in

show

martyrdom. If we consider the which Lull lived and the race from

which he sprang,

Even

that he longed for the

not surprising. before the thirteenth century, thouthis

sands of Christians died as martyrs to the faith in

Spain

tured by the

;

many

Moors

of for

them

cruelly tor-

blaspheming Mo-

hammed.

Among for

martyrdom

*" cap.

the

Franciscan order a mania prevailed. "

Every

friar

who

Liber Contemplationis, cxxix., 19; "Vita Secunda," and " Liber Contemplationis," cxxx., 27. Cf.

iv.,

Maclear, p. 367.

Biograpbs of IRagmunD Xuil

was sent to a foreign shore craved to win the heavenly palm and wear the purple passion-flower.

The

spirit of the

Crusades

was in possession of the Church and leaders, even after the sevenfold its attempts to win by the sword.

Bernard "

of Clairvaux wrote to the

Christ

soldier of

Templars: safe when he

its

failure of

The

slays,

when he dies. When he slays it profits Christ when he dies it profits himsafer

;

self."

Much

earlier

than the end of the Middle

the doctrines of

martyrdom had taken

hold of the Church.

Stories of the early

Ages

martyrs were the popular literature to fan the flame of enthusiasm. martyr's death

was supposed, on the authority Scripture passages* to cancel the past

life,

*Luke

Compare

xii.

;

all

many

sins of

to supply the place of baptism, Mark

the teaching of

;

x. 39; Matt. v. 10-12. Catholic commentaries on

Matt.

Roman

these passages.

136

Xast Journey an& /iDartsr&om and

to secure admittance at

once to Para-

dise without a sojourn in Purgatory.

One

has only to read Dante, the graphic painter

Middle Ages, to see this Above all, it was taught that

of society in the illustrated.

martyrs had the beatific vision of the Savior (even as did St. Stephen), and that their

dying prayers were sure of hastening the

coming

of Christ's

kingdom.

But the violent passions so prevalent and the universal hatred of Jews and infidels " made men forget that not the the cause makes the martyr."

blood but

Lull was ahead of his age in aims and in his methods, but he was not and could not be altogether uninflu-

Raymund

his

enced by his environment. The spirit of chivalry was not yet dead in the knight

who

forty-eight years before

had seen a

and had been knighted by the pierced hands for a spiritual crusade. Like Heber he felt:

vision

the

Crucified

i37

BtograpbB of 1Rasmun& Xuli 4 '

The Son

God goes

forth to war,

kingly crown to gain His blood-red banner streams afar ;

Who "

follows in His train?

Who

best can drink His cup of wo Triumphant over pain Who patient bears His cross below He follows in His train. ;

A glorious

band, the chosen few

On whom

the Spirit came Twelve valiant saints, their hope they knew And mocked the cross and flame.

;

They climbed the steep ascent of heaven Through peril, toil, and pain O God, to us may grace be given ;

follow in their train."

The dangers and Lull

shrink

difficulties that

back from

made

his

journey at Genoa in 1291 only urged him forward to North Africa once more in 1314. His love

had not grown "

brighter

cold, but

burned the

with the failure of natural warmth

and the weakness

of old age."

longed not only for the martyr's crown, but also once more to see his little band of believ-

Xast Sournes an& ers.

/IDartstttom

Animated by these sentiments, he August 14, and

crossed over to Bugia on

whole year labored secretly among a little circle of converts, whom on his previous visits he had won over to the for nearly a

Christian faith.

Both

who had

boldness to

and

any others come and join them

to these converts,

in religious conversation, Lull

theme

expatiate on the one

never seemed to

tire,

the real strength of

but in

its first

which he

the inherent superior-

ity of Christianity to Islam.

second clause of

continued to

Islam

its

clause.

all

He saw is

that

not in the

too brief creed,

The Mohammedan

conception of the unity and the attributes of God is a great half-truth. Their whole philosophy of religion finds

its

pivot in

wrong idea of absolute monism in the Deity. We do not find Lull wasting their

arguments to disprove Mohammed's mission,

but presenting facts to show that Mo139

Biograpbs of IRasmunfc Xull

hammed's conception and untrue.

God was

deficient

nothing else he de-

for

serves the honor, yet this great principle of

apologetics

the

controversy

with

by Lull, marks him the great missionary to Moslems. " " If Moslems," he argued, according to Islam, as

first

stated

their law affirm that

cause

noble

God

created him,

faculties,

loved

man

be-

endowed him with

and pours His benefits

upon him, then the Christians according But inasto their law affirm the same. much as the Christians believe more than this,

and affirm that God so loved man

He was

become man, to endure poverty, ignominy, torture, and death that

for his sake,

willing to

which the Jews and Saracens

do not teach concerning Him; therefore is the religion of the Christians, which thus reveals

Love beyond

all

other love,

superior to that of those which reveals it only in an inferior degree." Islam is a 140

W H < O Q O w H

Xast Journey anb flDartsr&om loveless religion.

Raymund

Lull believed

and proved that Love could conquer it. The Koran denies the Incarnation, and so remains ignorant of the true character not only of the Godhead, but of God (Matt, xi. 27).

when

the time

Lull visited Bugia and Moslems were already treatises and were winning

was imprisoned, the replying to his

converts from "

The Saracens write books I

Christians and It

for the destruc-

Saracen who becomes dans.

Christian,

what the end

state of things.

ten

more become Mohamme-

becomes those who are

to consider

have myself seen was in prison. For one

tion of Christianity;

such when

He says

among Christians.

will

power

be of such a

God will not be mocked."

Lull did not think, apparently, that lack of speedy * Smith:

results

was an argument

for

" Short History of Christian Missions," pp. 107,

108.

141

3Biograpbs of IRapmuufc Xull

abandoning the work of preaching to Moslems the unsearchable riches of Christ. "

High Firm

failure, faith,

towering far o'er low success,

unwarped by

others' faithlessness,

Which, like a day brightest at eventide, Seemed never half so deathless, till he died."

For over ten months the aged missionary dwelt in hiding, talking and praying with his converts

and trying

to influence those

who were

His one not yet persuaded. weapon was the argument of God's love in

Christ,

and

his

that of medieval art

shield of faith

was

which so aptly sym-

bolizes the doctrine of the

lovingly

Holy Trinity. and so unceasingly did Lull

urge the importance of this doctrine that we have put the scutum Jidei on the cover ,of this

biography.

the length, breadth, depth, and height

of the love of Christ, all Lull's devotional

writings are

full.

his biographers,

This, according to

was

his last

Bugia. 142

theme

all

also at

Xast Journey an& /iDart^tbom

weary of seclusion, and longing for martyrdom, he came forth into the open market and presented himself to the length,

people as the same

man whom

once expelled from their town.

they had It

was

Elijah showing himself to a mob of Ahabs Lull stood before them and threatened

them with divine wrath sisted love,

The

they

their errors.

still

per-

pleaded with

but spoke plainly the whole truth. consequences can be easily anticipated.

Filled with fanatic fury at his boldness,

and

unable to reply to his arguments, the populace seized him, and dragged him out of the

town

;

there by the

command, or

least the connivance, of the king, he was

stoned on the 30th of June, 131 5. Whether Raymund Lull died on that

day or whether, by a few of his biographers.

still

alive,

he was rescued

disputed by his

friends,

According

his friends carried the 143

to the latter idea

wounded

saint to

3Btograpb£ of IRasmunfc Xull the beach and he was conveyed in a vessel to Majorca, his birthplace, only to die ere

reached Palma.

According to other acwhich seem to me to carry more counts, authority, Lull did not survive the stoning

by the mob, but Also the city.

died, like Stephen, outside in this case,

men

devout

carried Lull to his burial and brought the to Palma, Majorca,

body

to rest in the

where

was

church of San Francisco.

elaborate

tomb was afterward

built

in this

church as a memorial to Lull.

date

uncertain, but

laid

fourteenth century.

Its

probably of the

Above

the elaborately carved panels of marble are the shields or coat-of-arms of

Raymund

candles.

The

shows Lull

upper

on either work to hold

Lull;

side are brackets of metal

horizontal

panel

repose, in the garb of a

Franciscan, with a rosary on his girdle, and his hands in the attitude of prayer.

May we

not believe that this was his 144

TOMB OF RAYMUND LULL

CHURCH OF SAN

FRANCISCO, PALMA, MAJORCA.

Xast Journey attitude

when

ant>

the angry

/iDart^rbom

mob

caught up and crash followed crash stones, against the body of the aged missionary? Perhaps not only the manner of his death but his last prayer first

was

like that of

Stephen the

martyr.

was the teaching of the medieval Church that there are three kinds of martyrdom: The first both in will and in deed, which is the highest; the second, in will It

but not in deed

;

the third, in deed but not

Stephen and the whole army of those who were martyred by fire or sword for their testimony are examples of in will.

the

first

St.

kind of martyrdom.

Evangelist and others

St.

John the

him who died

in exile or old age as witnesses to the truth

but without violence, are examples of the second kind. The Holy Innocents, slain

by Herod, are an example of the third kind. Lull verily was a martyr in will and

in deed.

Not only 145

at Bugia,

when he

asiograpbs of IRasmunb Xull fell life

asleep, but for all the years of his long

he was a witness

after his conversion,

to the Truth, ever ready

which

behind of the

in his flesh

for

fill

up that

afflictions of Christ

His body's sake which

" is

the Church/'

be stoned to death while preaching

Moslems

the love of Christ to

the fitting end for such a "

Noble,

—that

was

" life.

was the greatest

Lull," says

of medieval mis-

perhaps the grandest of all misPaul to Carey and Livingfrom sionaries His career suggests those of Jonah stone. the prophet, Paul the missionary, and sionaries,

Tho

Stephen the martyr. virtually

its

self-murder,

his death

was

heinousness

lessened by his homesickness for heaven, his longing to be with Christ, and the sublimity of his character

and

146

career."

CHAPTER X

"WHO BEING DEAD YET SPEAKETH " 11

He who loves not lives —Raymund Lull.

not ; he

who

lives by the

Life can

not die."

" One step farther, but some slight response from his church or his age, and Raymund Lull would have anticipated William Carey by exactly seven centuries." George Smith.

—

Neander does

Raymund sembled

not hesitate to compare

Lull with Anselm,

whom

re-

in possessing the threefold talents

uncommon among men and

seldom

found in one character namely, a powerful intellect, a loving heart, and efficiency in :

practical things.

we acknowledge

Lull possessed these three divine

that

gifts,

once place him at the front as the true type of what a missionary to Moslems

should be to-day. 147

Biograpbs of TRa^munb Xull He,

whom

Helfferich

calls

the most

remarkable figure of the Middle Ages," being dead yet speaketh. The task which

first

undertook

before the Church

is still

unaccomplished. The modern missionary to Islam can see a reflection of his own trials

faith,

difficulties,

hopes, and aspirations

Only with

temptations,

in the story of Lull.

his spirit of self-sacrifice

and en-

thusiasm can one gird for the conflict with this Goliath of the Philistines, who for thirteen centuries has defied the armies of

the Living God. Lull's writings

words for the

contain glorious watch-

spiritual

crusade

Islam in the twentieth century. to-date

this prayer

which we find

close of one of his books

Father of

Thy Son

all

against

How

" :

up-

at the

Lord of heaven,

when Thou didst send upon Him human nature,

times,

to take

He and

His apostles lived in outward peace with Jews, Pharisees, and other men for ;

148

"mho

Being BeaS

Iget

Speaftetb"

never by outward violence did they capture or slay any of the unbelievers, or of those persecuted them. Of this outward peace they availed themselves to bring the

who

erring to the knowledge of the truth and to a communion of spirit with themselves.

And

so after

Thy example should

tians conduct themselves

Chris-

toward Moslems ;

ardor of devotion which glowed in apostles and holy men of old no but since

that

longer inspires us, love and devotion through almost all the world have grown cold, and therefore do Christians expend their efforts

far more

in the

outward than in

the spiri-

tual conflict l'

England's war in the Sudan cost more in men and money a hundred times than all

missions to Moslems in the past cen-

tury!

down

Yet the former was only to put Moslem usurper by fire and sword ;

the latter represents the effort of Christ-

endom

to convert over 149

two hundred

mil-

JBiograpbs of IRa^munD Xuli lions of those

who

are in the darkness of

Islam.

There was a thousandfold more enthusiasm in the dark ages to wrest an empty sepulcher from the Saracens than there is

our day to bring them the knowledge of a living Savior. Six hundred years after in

Raymund

Lull

are

missions" as far as concerned.

still

"playing at

Mohammedanism

For there are more mosques

Jerusalem than there are missionaries in

all

Arabia; and more millions of Moslems

unreached in China than the number of missionary societies that work for Moslems in the whole world !

In North Africa, where Lull witnessed to the truth, missions to Moslems were not

begun again

until

1884.

Now

there

again daybreak in Morocco, Tripoli, Tunis, Algiers,

the efforts in

with

Yet how feeble are Moslem lands compared

and Egypt.

the

all

glorious

opportunities! 150

How

"Wbo vast

Being 2>ea&

the

work

years after Lull

still

Speaftetb"

before us, six hundred

recent

According

J£et

and

exhaustive

statistics, the population of the

medan world

Moham-

placed at 259,680,672.*

these 11,515,402 are in Europe, 171,278,008 are in Asia, 19,446 are in Australasia, 76,-

818,253 are in Africa, and 49,563 are in

North and South America.

Three per cent, of Europe's population is Moslem; Asia has 18 per cent., and Africa 2>7 P^ r cent. 16

Out

of every 100 souls in the world

Mohammed. Islam's many lands, from Canton

are followers of

power extends to Sierra

Leone, and from Zanzibar to the

Caspian Sea. Islam is growing to-day even faster in some lands than it did in the days of Lull.

And

yet in other lands, such as

Turkey, Caucasia, Syria,

European Palestine, and

* Dr. Hubert Jansen's Verbreitung des Islams," Berlin, 1897 a marvel of research and accuracy. ' 4

;

3Biograpb£ of 1Ra£tnunt> %vdl

Turkestan, the number of Moslems is deIn Lull's day the empire of creasing.

Moslem

faith

coincided.

and

all

Now

and Moslem

Nowhere was

politics nearly

there real liberty,

the doors of access seemed barred.

five-sixths of the

Moslem world

are

and missionaries; but not one-sixtieth has ever been occupied accessible to foreigners

by missions. There are no missions to the Moslems of all Afghanistan, Western Turkestan, Western, Central, and Southern Arabia, Southern Persia, and vast

re-

gions in North Central Africa.

Mission

statistics of direct

work

for

Mos-

lems are an apology for apathy rather than an index of enterprise. The Church forits heritage of Lull's great example and was ages behind time. To Persia, one thousand years after Islam, the first missionary came; Arabia waited twelve cen-

got

turies

;

China Islam has eleven hundred This neglect appears the

years the start.

152

"TOIlbo

Being Beafr

Iget

Speaftetb"

we consider the great opportunities of to-day. More than 125,000,000 Moslems are now under Christian The keys to every gateway in the rulers. Moslem world are to-day in the political more inexcusable

grasp of Christian Powers, with the exception of

Mecca and Constantinople.

only, for example, of

Think

Gibraltar, Algiers,

Cairo, Tunis, Khartum, Batoum, Aden, and Muskat, not to speak of India and the

impossible to enforce the laws relating to renegades from Islam " under the flag of the infidel." One could

farther East.

It is

Mecca as easily as Lull did Tunis were the same spirit of martyrdom

almost

visit

among us that inspired the pioneer of Palma. The journey from London to Bagdad can now be accomplished with less

alive

hardship and in less time than it must have taken Lull to go from Paris to Bugia.

How much

more promising too iS3

the

aBiograpbs of IRapmunb Xull condition

Islam

to-day!

The

philo-

sophical disintegration of the system began

very early, but has grown more rapidly in the past century than in all the twelve that

The

preceded. still,

strength of Islam

to sit

to forbid thought, to

gag reformers, But the Wahabis

abominate progress. at a venture" and smote

"drew a bow their king

between the

joints of the har-

Their exposure of the unorthodoxy of Turkish Mohammedanism set all the ness."

world thinking. Abd-ul-Wahab meant to reform Islam by digging for the original foundations.

The

now must prop up

result

was that they

the house!

are

for

In India

Mohammed's

apologizing they morals and subjecting the Koran to higher In Egypt prominent Moslems criticism.

In Persia advocate abolishing the veil. the Babi movement has undermined Islam everywhere.

In Constantinople they are

trying to put

new wine 154

into the old skins

"WLbo Being

Speaftetb"

2)eat> Iget

by carefully diluting the wine; the New Turkish party is making the rent of the old

garment worse by

its

patchwork

pol-

the Bible

now

itics.

In addition to

speaks the

all

this,

languages

and

Islam,

everywhere preparing the way for the con-

Even

quest of the cross. world, and in spite of

Moslem

in the

" all

hindrances,

it is

daybreak everywhere/' The great lesson of Lull's life is that our weapons against Love, and

Islam should never be carnal.

But

love alone, will conquer.

must be

an all-consuming love faithful unto death.

all-sacrificing,

love that [<

Taking him

Lull's

all

all,"

says

—a

Noble,

and graces make him

myriad gifts and the morning

the evening

star of mis-

presaged the setting of mediand heralded the dawn of the

sions."

eval missions

Reformation. labors for

The

Moslems

story of his in the

i5S

life

dark ages

and is

•

3BfO0tapb£ of 1Ra£munJ> Xull challenge of faith to us who live in the light of the twentieth century to follow in the footsteps

win the

Raymund whole Mohammedan of

Christ.

*5«

Lull

world

and for

BIBLIOGRAPHY A. Books Written by

Raymund

Lull

[One of Lull's biographers states that the works of Lull numbered four thousand. Many of these have been lost. Arabic it

Of is

his writings in Latin, Catalonian, and said that one thousand were extant in the

fifteenth century. Only two hundred and eighty-two were known in 1721 to Salzinger of Mainz, and yet he

included only forty-five of these in his collected edition of Lull's works in ten volumes. It is disputed whether volumes seven and eight actually appeared. Some of Lull's unpublished works are to be found in the Imperial Library, the libraries of the Arsenal and Ste. Genevieve at Paris, also in the libraries of Angers, Amiens, the Escurial, etc. Most of his books were written in Latin some first in Catalonian and then translated by his pupils, others only in the Catalonian or in Arabic. In the "Acta Sanctorum," vol. xxvii., page 640 et seq., we find the following classified catalog of three hundred and twenty -one books by Raymund Lull.] ;

§ 1.

2. 3.

Books on General Arts,

Ars generalis. Ars brevis Ars generalis ultima. iS7

3BiO0rapb2 of 1Ra$mun& Xull 4. 5.

6. 7.

10.

11. 12.

13. 14. 15.

16.

Ars demonstrativa veritatis. Ars altera demonstrativa veritatis. artis demonstrative. Lectura super artem demonstrative. Liber correlativorum innatorum. Ars inventiva veritatis. Tabula generalis ad omnes scientias applicabilis.

Compendium

Ars expositiva. Ars compendiosa inveniendi veritatem. Ars alia compendiosa. Ars inquirendi particularia in universalibus. Liber propositionum secundum, etc. Liber de descensu intellectus.

18.

Ars penultima. Ars scientiae generalis.

19.

Lectura alia super artem inventivam

20.

17.

veritatis.

21.

conditionibus artis inventivae. Liber de declaratione scientiae inventivae.

22.

Practica brevis super artem brevem.

26.

Liber de experientia realitatis artis. Liber de mixtione principiorum. Liber de formatione tabularum. Lectura super tabulam generalem.

27.

Practica brevis super

28.

Lectura super tertiani figuram tabulae generalis. Liber facilis scientiae.

23. 24. 25.

29.

30.

ecamdem.

quaestionibus super eo motis.

de significatione. magnus demonstrations. de lumine. de inquisitione veri et boni in omnia mate-

34.

Liber Liber Liber Liber

35.

Liber de punctis transcendentibus.

31. 32.

33.

ria.

158

Bibiiograpbs 36.

37. 38. 39.

40. 41. 42.

43.

44.

Ars

De Ars

scientia.

quaestionibus super ea motis.

50.

De De De De

51.

Ars

49.

omni

45.

48.

Ars voluntatis. Ars amativa boni. Ars alia amativa (it begins Ad recognoscendum). Ars alia amativa (it begins Deus benedictus) Ars memorativa.

46. 47.

intellectus.

De modo naturali intelligendi De inventione intellectus. De refugio intellectus.

alia

memorativa.

principio,

medio

et fine.

differentia, concordantia, et contrarietate.

equalitate, majoritate, et minoritate. fine et majoritate. consilii.

54.

Liber alius de consilio. Liber de excusatione Raymundi. Liber ad intelligendum doctores antiquos.

55.

Ars

56.

Art de fer y soltar questions (Catalan)

52. 53.

57. 58. 59.

60. 61.

infusa. .

Fundamentum artis generalis. Supplicatio Raymundi ad Parienses. Liber ad memoriam confirmandam. Liber de potentia objecta Ars generalis rhythmica. §

II.

et actu.

Books on Grammar and Rhetoric.

64.

Ars grammaticae speculative completissima. Ars grammaticae brevis, Ars rhetoricae.

65.

Rhetorica Lulli.

62. 63.

BiOQtapbs of 1Ra^mun& Xuli § III. 66.

67. 68. 69. 70.

71. 72. 73. 74. 75. 76.

77. 78. 79.

80.

Books on Logic and

Dialectics.

Liber qui vocatur logica de Grozell (versu vulgari) Logica parva. Logica nova. Dialecticam seu logicam novam. Liber de novo modo demonstrandi. Liber de fallaciis. Logica alia de quinque arboribus. Liber de subjecto et praedicato. Liber de conversione subjecti et praedicati, etc. Liber de syllogismis. Liber de novis fallaciis. Liber de modo naturali et syllogistico. Liber de affirmatione et negatione et causa earum. Liber de quinque praedicabilibus. Liber qui dicitura fallacia Raymundi. .

§ IV. Books on Philosophy. 81. 82. 83.

84. 85. 86. 87.

88. 89.

90.

91. 92.

Liber lamentationes duodecim princip. philosoph. Liber de principiis philosophise. Liber de ponderositate et levitate elementorum. Liber de anima rationali. Liber de reprobatione errorum Averrois. Liber contra ponentes seternitatem mundi. Liber de quaestionibus. Liber de actibus potentiarum, etc. Liber de anima vegetativa et sensitiva.

Physica nova. De Natura. Ars philosophise.

160

3Bfblfograpb£ 93. 94.

95.

96. 97. 98. 99.

100. 101.

consequentiis philosophise. Liber de generatione et corruptione. Liber degraduatione elementorum. Liber super figura elementari. Liber de qualitatibus, etc., elementorum. Liber de olfactu. Liber de possibili et impossibili.

Ars compendiosa principorium philosophise. Liber de intensitate et extensitate. § V. Books on Metaphysics,

103.

Metaphysica nova. Liber de ente reali

104.

102.

et rationis.

proprietatibus rerum.

105.

Liber de homine.

106.

De magnitudine

et parvitate hominis.

§ VI. Books on Various Arts 107.

Ars

and

Sciences.

politica.

Liber militise secularis. 109. Liber de militia clericali. no. Ars de Cavalleria. in. Tractatus de astronomia. 108.

112.

Ars

113.

Liber de planetis. Geometria nova.

114.

astrologise.

115.

Geometria magna.

116.

De quadrangulatura

117. 118. 119.

Ars cognoscendi Ars arithmetica. Ars divina.

et triangulatura circuli.

Deum

per gratiam.

161

astogtapbs of 1Ragmun& Xull § VII. Books on Medicine. 120. 121. 122.

123. 124.

125. 126.

Ars de principiis et gradibus medicinae. Liber de regionibus infirmitatis et sanitatis. Liber de arte medicinae compendiosa. Liber Liber Liber Liber

de de de de

pulsibus et urinis. aquis et oleis. medicina theorica et practica. instrumento intellectus in medicin*.

§ VIII. Books on Jurisprudence. 127. 128. 129. 130.

Ars utriusque juris. Ars juris particularis. Ars principiorum juris. Ars de jure. § IX. Books of Devotion

131. 132.

133. 134. 135.

136. 137.

138. 139.

140. 141.

142. 143. 144.

and Contemplation.

Liber natalis pueri Jesu. Liber de decern modis contemplandi Deum. Liber de raptu. Liber contemplationis in Deo. Liber Blancherna (also written, Blanquerna). Liber de orationibus et contemplationibus. Liber de meditationibus, etc. Liber de laudibus B. Virginis Mariae. Liber appelatus clericus sive pro clericis. Phantasticum (an autobiography) Liber de confessione. Liber de orationibus. «

Philosophia amoris. Liber Proverbiorum.

162

Btblfoarapbi? 45. 46. 47.

Liber de centum nominibus Dei. Orationes per regulas artis, etc. Horse Deiparae Virginis, etc.

49.

Elegiacus Virginis planctus. Lamentatio, seu querimonia Raymundi.

50.

Carmina Raymundi

51.

Mille proverbia vulgaria.

48.

52. 53.

54. 55. 56.

57. 58. 59.

60. 61. 62. 63. 64. 65. 66. 67. 68.

69. 70.

71. 72. 73.

74. 75. 76.

consolatoria.

Versus vulgares ad regem Balearium. Tractatus vulgaris metricus septem articulos demonstrans. Liber continens confessionem.

fidei

Primum volumen contemplationum. Secundum volumen contemplationum. Tertium volumen contemplationum. Quartern volumen contemplationum. De centum signis Dei. De centum dignitatibus Dei. Liber de expositione rationis Dominica. Liber alius de eodem. Liber Liber Liber Liber Liber Liber Liber Liber Liber Liber Liber Liber Liber Liber

Ave

dictus,

Maria.

Parvum contemplatorium.

de prseceptis legis et sacramentis, de virtutibus et peccatis. de compendiosa contemplatione. Orationum. de Orationibus per decern regulas. de viis Paradisi et viis Inferni. de orationibus et contemplationibus. .

dictus,

Opus bonum.

de conscientia. de gaudiis Virginis. de septem horis officii Virginis. alius ejusdem argumenti. 163

«tc.

JBtOQtapbs of IRasmoub Xull 177. 178.

179.

Planctus dolorosus Dominse nostrse, etc. Ars philosophise desideratse (ad suum filium). Ars contitendi.

Liber de doctrina puerili. Doctrina alia puerilis parva. Liber de prima et secunda intentionibus. Blancherna magnus. Liber de placida visione. Liber de consolatione eremitica.

180. 181. 182.

183. 184. 185.

Ars ut ad Deum cognoscendum, etc. Liber ducentorum carminum. Liber de vita divina. Liber de definitionibus Dei. Primo libre el desconsuelo de Ramon (Catalan)

186. 187.

188. 189.

190.

Liber hymnorum. Liber sex mille proverbiorum in omnia materia.

191. 192.

§ X. Books of Sermons, or on Preaching, 193.

Ars

194.

Liber super quatuor sensns

195.

196.

prsedicabilis. S. Scripturse.

Ars prsedicandi major. Ars prsedicandi minor.

197. 198.

§ XI.

Liber quinquaginta duorum sermonum, etc. in primordiale Evang. Joannis.

Commentaria Books on

Various Subjects tales)

(Libri Quodhbe-

200.

Liber primse et secundse intentionis. Liber de miraculis cceli et mundi.

201.

Arbor

202.

Liber quaestionum super artem,

199.

scientise.

164

etc.

Bibliograpbi? 203. 204.

205. 206. 207.

208. 209. 210. 211.

Liber de fine. Consilium Raymundi. Liber de acquisitione terras sanctae. Liber de Anti-Christo. Liber de mirabilibus orbis. Liber de civitate mundi. Liber variarum quaestionum. Liber de gradu superlative Liber de virtute veniali et mortali. § XII. Books of Disputation

and Controversy,

Liber de gentili et tribus sapientibus. Tractatus de articulis fidei. 214. De Deo ignoto et de mundo ignoto. 215. Liber de efneiente et effectu.

212. 213.

216.

Disputatio

Raymundi

et Averroistae

de quinque

quaestionibus. 217. Liber contradictiones inter

Raymund et Averroistam, de mysterio trinitatis. 218. Liber alius de eodem. 219. Liber de forma Dei. 220. Liber utrum fidelis possit solvere objectiones, etc. 221. Liber disputationis intellectus et fidei. 222. Liber appellatus apostrophe. 223. Liber de demonstratione per aequiparantiam. 224. Liber de convenientia quam habent fides et intellectus. 225. 226. 227. 228. 229.

Liber de iis quae homo de Deo debet credere. Liber de substantia et accidente. Liber de Tinitate in Unitate. Disputatio Raymundi Lulli et Homerii Saraceni. Disputatio quinque hominum sapientum.

165

3Biograpbg of IRapmunt) Xuii 230. Liber de existentia et agentia Dei contra 231. Declaratio Raymundi Lulli, etc. 232. De significatione fidei et intellectus.

Averroem.

233.

Ars theologi

234.

Liber de spiritu sancto contra Graecos.

235.

236. 237. 238. 239.

240.

241. 242. 243.

244. 245. 246.

247. 248. 249.

et philosophise contra

Averroem.

Quod in Deo non sint plures quam tres personae. De non multitudine esse divini. Quid habeat homo credere. De ente simpliciter per se contra Averrois. De perversione entis removenda. De minori loco ad majorem ad probandam Trinitatem. concordantia et contrarietate.

De De De

probatione unitatis Dei, Trinitatis, etc. quaestione quadam valde alta et profunda. Disputatio trium sapientum. Liber de reprobatione errorem Averrois. Liber de meliore lege. Liber contra Judaeos. Liber de reformatione Hebraica. Liber de participatione Christianorum et Saracen-

orum.

De adventu

Messiae contra Judaeos. Liber de vera credentia et falsa. 252. Liber de probatione articulorum fidei. 253. Disputatio Petri clerici et Raymund Phautastici. 254. Liber dictus, Domine quae pars? 255. De probatione fidei Catholicae. 256. Tractatus de modo convertendi infideles.

250.

251.

257.

De duobus

aetibus finalibus.

166

Btbiiograpbs § XIII. Books on Theology.

264.

Liber qusest. super quatuor libros sententiarum. Qusestiones magistri Thomae, etc. Liber de Deo. Liber de ente simpliciter absoluto. Liber de esse Dei. Liber de principiis Theologise. Liber de consequents Theologise.

265.

258. 259. 260. 261.

262. 263.

investigatione divinarum dignitatum.

Liber de Trinitate. 267. Liber de Trinitate trinissima. 268. De inventione Trinitatis.

266.

269. 270.

271. 272. 273.

274. 275. 276.

277. 278. 279. 280. 281. 282.

283. 284. 285. 286.

287.

De unitate et pluralitate Dei. De investigatione vestigiorum, etc. De divinis dignitatibus. De propriis rationibus divinis. De potestate divinarum rationum. De infinitate divinarum dignitatum. De actu majori, etc. De definitionibus Dei. De nomine Dei. De ( ?) Dei. De natura Dei. De vita Dei. De est Dei. De esse Dei. De essentia et esse Dti. De forma Dei. De inventione Dei. De memoria Dei. De unitato Dei. 167

3Bfograpbs of 1Ra?mun& %\xll

302.

De voluntate Dei absoluta et ordinaria. De potestate Dei. De potestate pura. De potestate Dei infinita et ordinaria. De divina veritate. De bonitate pura. De productione divina. De scientia perfecta. De majori agentia Dei. De infinito Esse. De perfecto Esse. De ente infinito. De ente absoluto. De objecto infinito. De inveniendo Deo.

303.

Liber de Deo.

288.

289. 290. 291.

292. 293.

294. 295.

296. 297. 298. 299. 300.

301.

305.

De Deo De Deo

306.

Liber de Deo et Jesu Christo.

304.

majori et minori. et mundo et convenienta eorum in Jesu

Christo.

307.

Incarnatione.

309.

Liber ad intelligendam Deum. Propter bene intelligere diligere

310.

308.

314.

Liber Liber Liber Liber

315.

311.

312. 313.

alius de prsedestinatione.

de natura angelica. de locutione angelorum. de hierarchiis et ordinibus angelorum.

angelis bonis et malis.

Liber 317. Liber 318. Liber 319. Liber 316.

et possificare.

prsedestinatione et libero arbitrio.

de couceptu virginali. alius conceptu virginali. de creatione.

justitia

Dei.

168

Bibliograpbs Liber de conceptione Virginis Marise. Liber de angelis.

320.

321.

In addition to this long

list

works on every con-

ceivable science the author of the "Acta Sanctorum" gives a list of forty-one books on magic and alchemy wrongly attributed to Lull or published under his name

by others

of his age.

The following

of Lull's

works were printed :

Collected works of Lull, 10 vols.

Mainz,

Salzinger,

1721-42.

Collected works of Lull [?]. Rossel6, Palma, Ars Magna generalis ultima. Majorca, 1647. Arbor Scientiae. Barcelona, 1582.

1886.

Liber Quaestionum super quatuor, etc. Lyons, 145 1. Quaestiones Magistri, etc. Lyons, 1451. De articulis fidei, etc. Majorca, 1578. Controversia cum Homerio Sarraceno. Valencia, 1510.

De demonstratione Libri

duodecem

Trinitatis, etc.

princip., etc.

Philosophise in Averrhoistas, etc. Phantasticus. Paris, 1499. Lull's Catalonian poetry

;

see especially the

Books about Raymund

B. Bouvelles

Paris, 15 16.

and proverbs can be found

Provence literature of Lull by Adolf Helfferich.

in collections of life

Valencia, 1510.

Strasbourg, 15 17.

Lull

Epistol. in Vit. R. Lull eremites.

1511

Pax: Elogium

Lulli.

Alcala, 1519.

169

Amiens.

JBiograpby of TRagmunfc Xull Vie de R. Lulle. Majorca, 1605. Vie de R. Lulle. Paris, 1646. Perroquet Vie et Martyre du docteur illuming R. Lulle.

Segni

Colletet

Vendome,

1667.

Nicolas de Hauteville

Vernon

Lulle.

Anon.

Vie de R. Lulle.

1666.

Hist, del la saintete" et de la doctrine de R.

Paris, 1668.

Dissertacion historica del rulto in memoril del

beato R. Lulli.

Majorca, 1700.

Wadding: Annales Franciscan, Antonio: Bibl. Hisp. Vetus,

vol.

iv., p. 422, 1732. ii.,

Madrid,

122.

1788.

Loev: De Vita R. Lulli specimen. Halle, 1830. Delecluze Vie de R. Lulle (in Revue des Deux Mondes, :

November * Helfferich

15, 1840).

Raymund

Paris, 1840. und die Aufange d. Cata-

Lull

lonischen Literature.

Berlin, 1858.

*Neander: Church History, * Maclear

Ages. *

vol. iv.

London,

1851.

History of Christian Missions in the Middle

London,

Tiemersma

1863.

Geschiedenis der zending to top den

der Hervorming. Nijmegen, 1888. Geisteskampf des Christentums gegen d. lam bis zur zeit der Kreuzziige. Leipzig, 1896.

tijd

* Keller * Noble

The Redemption

Africa,

vol.

Is-

New

York, 1899. *

[Encyclop. Brit., ninth edition, vol. xv., p. 63. McClintock and Strong's Cyclopedia, vol. v., p. 558. Church Histories. Short History of Missions by Dr.

George Smith,

etc.]

Consulted in the preparation of this biography.

170

35tblfograpb2 *"Acta Sanctorum, "

vol.

xxvii.,

pp.

581-676,

1695-

i86 7 .f

* Consulted in the preparation of this biography. f Translation of the titles of the chief articles on Ray-

mund

Lull in "Acta Sanctorum."

origin of this stupendous

(On character and work see McClintock and

Strong, vol. i.,p. 57) 1. Brief notice of the Saint. :

2. 3.

The Cult sacred to Lull with ceremonies and mass. The remarkable mausoleum, epitaphs, etc. On those who wrote the Life of St. Raymund from an is

earlier one after the year 1400. (Waddington's based on this, but it contains fables.)

Letters of Custererius proving authenticity of the old "Life."

the lineage, birth, and wanderings of Lull up to the end of the Thirteenth Century. Works and journeys of Lull in the Fourteenth Century, with a chronology.

Some

10.

•II.

the office of Seneschal which Lull held. difficulties met in the acts of Lull which must be reconciled by authors in the future.

the money presented by R. Jacobus to the endowed missionary colleges which Lull founded and on leaves of the mastic tree marked with letters in Mt. Randa (Roda). St. Raymund is shown to have investigated nothing by chemical experiment, />., he was not an alchemist.

12.

"Life Number One rary while Lull was

— by an anonymous contempo-

still alive.

171

From

a manuscript.

JBiograpbs of IRasmunfc Xuli 13.

"Life

Number Two" — by

brinus.

Carolus Bovillus SamaroEdition Benedictus Gononus. Four chap-

ters. 14.

Eulogy of the divine Raymund Lull, Doctor Illufrom minatus and martyr, by Nicholas de Pax ;

Complutensian 15.

16.

edition, 15 19.

Miracles selected from the ceremonies of canonization described in the Majorcan tongue and trans-

Five chapters. lated into Latin. Historical dissertation on the orthodoxy

books genuine and suppositious of

St.

and the

Raymund by

Joannis'Baptistse Sollerii. 17.

Conclusion of the acts of Lull giving examples of his heroic cqurage~by J* B. S.

172

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