HARI ES-RGROVES
Q.
RAYMOND LULL: THE ILLUMINATED DOCTOR
BOOKS FOR BIBLE STUDENTS. Editor: REV.
ARTHUR A
E.
GREGORY, D.D.
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LONDON
:
CHARLES
H.
KELLY,
2,
CASTLE
ST.,
By
CITY RD., E.G.
11.
RAYMOND LULL THE ILLUMINATED DOCTOK A STUDY IN MEDIEVAL MISSIONS
BY
W.
T.
A.
BARBER,
B.D.
HEADMASTER OF THE LEYS SCHOOL
He who He who
loves not, lives not. lives
by the
CHARLES 2,
CASTLE
ST.,
CITY RD.,
AND
Life cannot die.
H. 26,
KELLY PATERNOSTER ROW,
B.C.
UXOKI CAKISSIMAE
RAYMOND LULL BORN AT PALMA,
A.D. 1236
DIED AT BUGIA,
A.D.
1315
THE REV. W. Photo
:
T. A.
BARBER,
Kidd & Baker.
D.D.
PREFACE Church
lives
for
its
missionary activity.
THEAmidst that wonderful Thirteenth
Century which quivered with the spiritual impact of great forces and great lives, no figure is more picturesque, more stimulating to the missionary imagination, than Raymond Lull, the ardent misEspecially attractive sionary to the Moslems. to a missionary student is that combination of
glowing devotion with intellectual power which made Lull not only Blessed and Martyr of the Church, but also Doctor of the Schools. RayLull joins with Roger Bacon in his plea
mond
for the necessity of a tion for missionaries.
complete
scientific
Our own age
educa-
realises not
only the mighty claim which Christ has on us for the gospelling of the world, but the mighty difficulty of of faith a
the task of inducing to a change of alien race and creed. Never
man
before was the missionary devotion of the Church
PREFACE.
vin
greater than
it
is
to-day
employ more thoroughly
;
never before did
its
sanctified
it
common
sense in the preparation of its emissaries. Lull, six centuries ago, stood where we do now in this joyous offering of Knowledge at the feet of Love, of Science at the foot of the Cross.
have to acknowledge with gratitude the my friend the Eev. H. B. Workman, Principal of Westminster Training College, in many hints, which his wide and accurate knowI have also been ledge made most valuable. I
help of
assisted in several points of geographical identifriend the Eev. by the kindness of
fication
Franklyn G. Smith CAMBRIDGE, September 1903.
my
of Barcelona.
AUTHOKITIES CONSULTED
Acta Sanctorum, June,
vol. v.
(30th day), containing
Lives by
An Anonymous
i.
Contemporary,
Bouville (Bovillus) (1514-1519).
ii.
Pax
iii.
(1519).
SALZINGER, Opera Raytnundi Lullii (1721, 1742). ten volumes, vii. and viii. never published.
ZETZNER, Opera Raymundi
Lullii.
Other works ascribed to Lull
De
In
:
AlcJiimia Opuscula (1546).
Arbor
Scientice
(London 1515).
Vade Mecum.
De
Secretis Naturce (1542).
Apertorium de veri lapidis compositione. ROSELLO, Obras Rimadas de R. L., escritas en idioma Catalan-Provenzal (Palma 1859).
PERROQUET, Vie de Raymond Lulle (1667). WADDING, Annales Fratrum Minorum.
LOEW, De Vita R. Lullii specimen (Halle 1830),
AUTHORITIES CONSULTED.
x
HELFFERICH, Raymond Lull und die Anfdnge der Catalonisclien Literatur (Berlin 1858).
LUANCO,
Ramon
Lull Considerado como Alquemista
(Barcelona 1870). DENIFLE ET CHATELAINE, Chartularium Universitatis Parisiensis.
PRANTL, Geschichte der Logik,
vol.
iii.
PELAYO, Heterodoxos Espanoles.
RENAN, Averroes
et
V Averroisme.
CAMPBELL, History of the Balearic
Isles
(London
1716).
RASHDALL, Universities of Europe in
NEANDER,
the
Ecclesiastical History, vols.
LEA, History of the Inquisition,
Good modern accounts
vol.
iii.
are to be found in
MACLEAR, Missions in
the
Middle Ages.
GEORGE SMITH, Twelve Pioneer PIERSON,
Middle Ages. and viii.
vii.
New Acts
Missionaries.
of the Apostles.
HAILSTONE, in Dublin University Magazine, 1833. DE LA CLUZE, in Revue des deux Mondes, 1840 ;
and just
as
popular Life
this is
work
is
published by
ZWEMER, Raymund
completed, a
very good
Funk & Wagnalls
Lull, First Missionary to the
Moslems.
Other early Lives, which apparently add little to the information from the sources here referred to, are
De
Hauteville, 1666; Colletet,
with Mut, History of Majorca,
1646- and Cusanus;
CONTENTS PAGE
CHAP. I.
II.
THE MAKING OF THE THIRTEENTH CENTURY
.
THE ORIGINS OF SPAIN
III.
RAYMOND LULL
IV.
MAKER OF BOOKS
:
12
THE ILLUMINATION OF A WORLD-
LING
V. VI. VII. VIII.
IX. X.
xi. XII. XIII.
19
FOREIGN MISSIONARY
......
MISSIONARY AND ALCHEMIST
....
AFRICA ONCE MORE AVERROISM.
CHARACTERISTIC UTTERANCES
33 46 71
89
THE COUNCIL OF VIENNE
.
.
.
.
.
.
.
MARTYRDOM
.
100
.118 135
LULL'S PLACE IN
THE WORLD
CHRONOLOGICAL SUMMARY APPENDIX.
1
CATALOGUE OF WORKS
.143 149
153
RAYMOND LULL. CHAPTER
I.
THE MAKING OF THE THIRTEENTH CENTURY. early years
of
the
thirteenth
century
Christendom seething with great which were soon to be embodied in thoughts, and Francis of Assisi lives. Dominic great in their vows of utter poverty the expressed entire dissatisfaction of the age with the religion For a century the blood presented before it. and treasure of the West had been freely exfound
all
pended in the Crusades. fierce
religious
Wave
enthusiasm
had
after
been
wave
of
hurled
against the battlements of the
Paynim in the Holy Land, only to recoil in broken spray. it Eeligion had consecrated lust and rapine was from the armour of the warrior and from ;
RAYMOND
2
LULL.
the glinting spear that the sunshine of heaven
had
been
reflected.
much
Notwithstanding
chivalry in the Saracen foe, a had deepened hate and conwarfare century's a It Christian thing to hate was the tempt.
evidence
of
;
meant the scorn
love of the Cross cent.
The
of the Cres-
virtues of the follower of
Mahomet
were looked at through the distorting medium of fear, born of many a conflict in which the Christian had felt the bravery of his foe. Like a cloud the
Paynim hung over the shores and and dread possimemories a virtue to hold no truce
islands of the Mediterranean, bilities of
the future,
of the past,
made
woven out
it
of dread
Even
with the votaries of the accursed creed. the
memory
of
minded tolerance
the
gentle
rule
of the Sultans of
and broadCordova had
been overcast by subsequent fanaticism of both sides, and friendly relations had become impossible
in
the
Mussulman
only land lived
side
where by
and The varying
Christian
side.
fortunes of war through the Spanish Peninsula during the twelfth century embittered the relations of the rival creeds.
The triumph
the Christians of the North over
the
of
divided
city-kingdoms of the Moors was checked by the Puritan enthusiasm of the Almohades; and the
last,
though
quickly-fading,
glory
of
the
MAKING OF THE THIRTEENTH CENTURY.
3
Moslem Caliphate fanned Christian hatred into new intensity. The growth of theological and miraculous dogma made Christianity increasingly The mental atmooffensive to the Mahometan. sphere of the Church was perpetually quivering with thoughts of the mystic wonder of the
Keal Presence in the Eucharist. earlier
Eadbertus had
Three centuries
ventured to express in
words the stupendous miracle that at the utterance of the officiating priest the bread and wine, preserving
still
their accidents, yet
became
in
The very deed the Body and Blood of Christ. devout mind, dwelling on possibilities and hopes, had grown indurated to this new burden on and Lanfranc's voice had in the eleventh century proclaimed to all Christendom the new wonder of God present in the sacred elements. Ere the thirteenth ceutury had counted many years, Innocent in. and the Lateran Council revealed the accumulated result of the hidden
faith,
forces of the past
by promulgating
in definite
The form the dogma of transubstantiation. devout Christian went forth to life with a new enthusiasm for his
faith,
a
new declaration new impatience
of
of miraculous power, and a the unbeliever for resenting as materialism what was to himself the shadow of the spiritual.
its
To the Christian
in
his
worship of the Host
RAYMOND
4
came the
there
LULL.
blessed sense of that Cloud of
Glory that filled the House of God while the Moslem looked on and saw but jugglery and ;
the superstition of prone fanaticism. Hence the multitudes of the rival creeds and civilisa-
had less and less of tolerance for each more and more it was a war to extermination. To the majority of the rulers in Church and State the only missionary activity possible was that which destroyed so many of the unbelievers that the rest would fear and submit. Meanwhile the tendencies which had so lost the spiritual as to drive Christendom into these external Crusades and politicotions
other
:
religious
warfarings
materialise reflex evil
tended
also
to
spiritual conceptions, and had a influence on the forces most promi-
nent in the Church's discussions
naturally
of
life.
scholasticism
It is true that the
were
giving
an
arena for the exercise of the intellect of Europe but in the domain of the ecclesiastical statesman
;
and administrator the world was called to behold The all that was unlovely and self-seeking. alienatfrom were the Pope downwards, Clergy, ing men's hearts by their worldliness. astics
Ecclesi-
formed round themselves splendid retinues
and miniature courts, while the flock of Christ " The whole world is polluted remained unfed.
MAKING OF THE TP1IRTEENTH CENTURY.
5
There is no city or village with this evil. where the Church does not push her benefices and collect her revenues. Everywhere she will God how have prebends, endless incomes. '
!
long dost Thou delay to avenge the blood of the innocent, which cries to Thee from beneath
So cried, concerning the Altar of the Capitol." this period, the writer who shelters himself under The sense of the name of Joachim di Flor. 1 the
practical
failure
of Christianity lay
on the hearts of men. just quoted,
new
who
The Joachim
heavy
di Flor
died on the threshold of the
century, in his Exposition of the Apocalypse
developed a theory of allegory and prophecy whose whole stimulus was this sense of failure. The history of the world was to be divided into Three Ages. The first was the Dispensation of the Father, the record of which fills the next came the pages of the Old Testament Dispensation of the Son, starting from the Incarnation and intended (according to the ;
great prophetic number) to last for 1260 years. After this was to follow the Great Tribulation, with sore purgation of wheat from chaff. Then Kenan (Leaders of Christian Commentary on Jeremiah. Thought) proves that Joachim was not the real author. For our purpose in quotation this is immaterial. The whole strange literature of The Eternal Gospel illustrates the point. 1
RAYMOND
6
LULL.
to commence the glorious reign of the Spirit the outward observances of religion were to pass away, the priesthood was to be unnecessary, and
was
;
the contemplative monastic life the highest and permanent form of righteousness. Joachim's writings had an immense vogue, and vastly in-
fluenced current thought.
Eventually, indeed,
he became a mystic figure through whose lips it was deemed that prophecy flowed direct from the Divine Source one, therefore, to whose name it was convenient to attribute all manner All that we have to of spurious foretellings. ;
point
out
at
this
stage
is
that the
existent
Christianity was felt to be without success, that those whose faith forbade them to dream of its final failure were driven to expect a new dispensation, and that the outlines of their vision were the unworldly, the contemplative, the
monastic.
But beneath
this surface,
whereon were
to be
seen only luxury and warlike hate, there beat the real heart of a world in which the spirit of Christ could not
be
stifled.
The
rise
of
the
great mendicant orders marked the reaction. The activities of the lives of Dominic of Castile and Francis of Assisi brightened the early years Vain was it for the of the thirteenth century.
Lateran Council to forbid the formation of new
MAKING OF THE THIRTEENTH CENTURY.
When
Francis appeared before Pope with his plea for the institution of Brothers Minor, he was waved aside as
orders.
Innocent the
7
ill.
beggar or lunatic.
wealthy and which showed hand.
It
was the irritation of a Church Universal that wave of the papal
self-satisfied itself in
But the same
night,
if
Franciscan par-
can be trusted, the Pope had a vision which led him to send again for the stranger It was the truer and to accept his scheme. tiality
spiritual insight of a great leader of men and enthusiast for the Church which recognised the
Thus the world necessity of a new dynamic. of side the the beheld, by pomp and wealth of the great ecclesiastic, the absolute poverty of the friar beside the pride of place, the renunciation ;
of all things
;
beside the hatred of the heretic, beside
the childlike love of all things and men the worn-out indifference of those in
;
whom
Christianity had failed, the enthusiastic vision of the Cross and the Stigmata of Christ. these were the Poverty, chastity, obedience
answers of a weary world to the wrongs of the The immense and rapid spread of the Church. Franciscan movement bore witness to the depth In St. Francis there of the need it supplied.
bloomed the flower which was the expression of the seed-thoughts of his generation.
Before
RAYMOND
8
LULL.
him, the yearning for a simpler life entirely devoted to the ideals of Christianity had led the
to
many Brotherhoods and
formation of
Sisterhoods
Penitence.
of
Most
among these were the Humiliati, live the life of the Sermon of the withdrawing from
out
the
remarkable
who tried to Mount with-
world.
It
seems
now that the original form of the Franciscan movement was that which remains as clear
Third
its
Order.
While the world's business
hummed along the marts and seas, men and women crowded into an association which crystallised into realisation the command of Him who bade His followers be the world."
It
was a
"
in the world, but not of
later stage
which developed
the order of the Brothers Minor and the
movement under Sister who were free from ordinary
Clare, in
selves
up
Women's
which those
duties gave themto monastic life and rule. Still later
that the regulating hand of the Church imposed the clear-cut and unyielding boundaries of a rule and order of the Tertiaries. 1 But the movement of St. Francis which finally absorbed all these earlier experiments was the expression
was
1
it
On
this new view of the order of development of the FranMovement, see Third Orders, Adderley and Marson, London 1902 and an article, " The Third Order of St. Francis," in the Church Quarterly, April 1903.
ciscan
;
MAKING OF THE THIRTEENTH CENTURY. of
9
the world's longing for the salvation to be
found in simply following Christ. Moreover, the desire for personal salvation bore of
its
desire for the salvation
universal fruit
the world.
It
is
a hollow criticism which
sees in the first services of St. Francis towards
the poor and the leper simply the desire for merit in the eyes of God. Again and again has
experience proved that the Vision of the Cross, the love of the Crucified, begets the spirit of Few there the Crucified, the Universal Love.
were in that age with spiritual imagination broad enough to grasp the truth that physical force could be no remedy for the heretic and the infidel. But St. Francis himself went or was supposed to go, as the natural outcome of his to the Soldan and attempted to win the
love
Moslems to Christ. In contrast to the impatience and indignation at the unbeliever which saw no remedy but the crusade of armed force, there grew up once more the old loving idea of
the
Mount
simple in
witnesses
Galilee, the
sent
forth
from the
patient importunity
of
shipwrecked, robbed, sick unto death, counting not life dear if but souls were won. It is true that the contest between the Paul,
old
the
beaten,
and the new continued even within charmed circle of the Franciscan Order
ideas
RAYMOND
io
itself.
LULL.
Before
went home were signs
the loving soul of St. Francis the great Heart of Love, there of a recoil from the extreme of
to
When Brother Elias grasped the rule poverty. that had fallen from the Leader's hand, the lust power and wealth was already in the hearts some who followed. Many maintained that an order, even though under the vow of poverty, of
of
might collectively possess property
;
while others
appealed to the testament of their Founder. Only a few years after A.n. 1226, when Francis died, the Franciscans were sharply resolutely
divided,
and the Spirituals sturdily refused,
in
the face of persecution even, papal edicts which allowed the milder rule.
When
the
first
third of the thirteenth century
had elapsed, the great first- impulse of Dominic and Francis had been given the Church, with characteristic shrewdness, had united the new activities with its own slower and broader movements. The two currents flowed within the same banks united in one stream the gentler and the more impetuous, the worldly and the ascetic. The Sixth Crusade was still dragging on its perpetual warfare against the Infidels through all the Mediterranean coasts, while at the same time individual Franciscan and Dominican missionaries were shaking the crucifix in the :
MAKING OP THE THIRTEENTH CENTURY,
n
Moslem's face with a view to his conversion. The new ideals were still vocal the air was ;
preaching of mendicant friars, and the world believed in their obvious sincerity.
full
of the
But there was a perceptible cooling in the warmth of hope that the new orders would bring in the
new realm
of the
Spirit.
CHAPTER
II.
THE ORIGINS OF SPAIN. the story of a Spaniard with which we have to do and in order that we may
is
IT
;
understand his character and clear
before
us
the
life,
we must
set
elements which went to
make
the national life of which he was a part. Century after century across the Spanish Peninsula there had surged an endless succession of invaders and immigrants. Romans, Vandals, Goths, and Moors Arians, Catholics, Jews, and Moslems ;
these contributed their elements of physical and religious life to make the Spaniard of to-day. all
During the fifth and sixth centuries the great conbetween Arian and Catholic had in Spain its greatest vigour, and there the Arian made his last stand. Still later the contest between Roman and Goth continued. Fusion was long resisted by test
laws forbidding intermarriage but the triumph of Catholicism broke down old barriers, and the ;
Goth,
become orthodox, was welded into one
THE ORIGINS OF
SPAIN.
people with his liornan neighbour. led
him
13
Orthodoxy
too to alter his old latitudinarian attitude
towards the numerous Jews in his midst, until in the middle of the seventh century it was enacted that no non-Catholic should live in Spain. Then came the familiar story of the decline of
a brave
power.
The
righteous,
people, enervated by luxury and rich were sensual, the clergy un-
and the lower
class
enslaved.
Inter-
necine feuds weakened the Visigothic dynasty. Finally, Count Julian of Ceuta made the plea, real or
feigned, that his
daughter Florinda, a
ward in the court of the Gothic King Eoderic, had been dishonoured by her guardian. He therefore invited the hardy Berber warriors to cross the sea from North Africa. Ere long the
vast
army
of Eoderic
was utterly routed in the
Guadalete, and the following year (A.D. 712) saw the Moor firmly established in It seemed possible that still more of Spain. battle
of
Europe might fall beneath the Moslem sway, but Charles Martel stemmed the tide and set the Pyrenees as the northern boundary.
was
This
for fully reached and maintained when his son Charlemagne sought to invade Spain, the disaster of Eoncevalles, famous for the death of Eoland, settled that the power of
limit
the
;
Franks should make no further incursion
RAYMOND
14
LULL.
The northern portion of the peninsula, mountainous and barren, remained the last refuge of the defeated Christians, and
on the Mahometans.
the next five centuries
tell the varying tale of the balance of power. Galicia, Leon, Castile, and the Biscayan provinces contained but a
and insignificant remnant; while the Moorish invaders had secured the whole of Andalusia, the sunny and fruitful south and small
When
east.
tribal
jealousies weakened to the rescue
Berbers, Syrian Arabs came
the ;
for
250 years the splendour of the Omeyyad Kings made Cordova, their capital, the home of culture, and dream
literature.
art,
a
;
Architecture beautiful as
weaving, pottery, carving, jewelling,
sword-casting
every craft attained
its perfection.
Poets, philosophers, surgeons, and leeches found
Under
generous support at the Sultan's court.
discoveries
in encouragement great and were made anticimedicine surgery botany pated some of the daring deeds of to-day
splendid
;
;
Averroes rein trod uced Aristotle to the admiring West the air of life was made musical with ;
The sternness of Moslem poetry. lulled fanaticism was to rest under the plash the
lilt
of
of the fountains of the
were by the writers
libraries
filled
of the
sunny Cordova
with
;
and
its
precious manuscripts
whole earth.
THE ORIGINS OF
A
SPAIN.
15
corresponding mitigation took place in the
propagandism of Islam. No longer was there the rigorous alternative of the Sword Jews and Chrisor submission to the Prophet. but were were tians taxed, protected from misand proselytism was discouraged. sionary attack, original fierce
At
this
stage
Mahometanism compares very
favourably with the ignorant form of Christianity
vogue in Spain. But this golden age of toleraFanatic Christians was too good to last. were not content with being allowed freedom of
in
tion
faith.
to
Many
Mahomet
;
courted martyrdom by public insult and, though the madness soon died
away, the old mutual tolerance was dead.
The great Omeyyad dynasty tottered from fall with the end of the tenth century, and the watchful Christian princes of the north overran the Moorish domains, so that it seemed likely that ere long all Spain would be free from But the Almorathe long foreign dominance. vides, a Puritan sect of Berbers, were called in from Africa, and crushed the forces of Alfonso of Castile at Zallaka in 108G. By the end of the century the whole of Mahometan Spain was once more united under these fanatics Jews and Christians were mercilessly persecuted, and the whole land groaned. But Puritanism speedily
decay to
:
fell
under the corrupting influence of prosperity,
1
RAYMOND
6
the Almoravides were
was
split
up into
cities
LULL.
expelled, their ;
kingdom
the Christian armies of
the north plundered and harried almost as far south as the Mediterranean shores. For a time
a
new check
to their inroads was imposed by by the Almohades, a still newer fanatics, who poured in from the teeming
the invasion sect of
shores of Africa.
Navas, however, in
In the great battle of Las 1212, the Christians slew
numbers of the invaders, and gradually swept over the whole of their dominions, leaving the one kingdom of Granada for a couple of vast
more
to show the last flickering gleams Moorish glory. Meanwhile the Balearic Isles had shared more or less in the
centuries of
the
old
of the mainland. Romans, Vandals, and Goths successively had effected settlements and after the Moorish invaders triumphed in A.D. 74 5, the same conflicting elements of religion and race made permanent unrest. Outside, Christendom thought of the subject Catholics of Majorca with sympathy and shame. During the turmoil that followed the expulsion of the Almohades, each Moorish chieftain on the mainland endeavoured to carve out for himself a kingdom. Undeterred by the lessons of all history, the Moorish King of Valencia invited the help of James I. of Aragon (born in 1208) against the
fortunes
;
THE ORIGINS OF foes of his
own
SPAIN.
race and creed.
17
The opportunity
religion added its sanction ambition, and in 1229 a large fleet
was eagerly seized
;
to political On the sailed from Barcelona against Majorca. last day of the year the victory was complete, and the island, after five centuries of Mahomet-
anism, became once more subject to a Christian
Minorca and Iviza were conquered during
king.
the
next few years.
mained
in
the
Numerous Moslems in
the
reless
islands, specially accessible parts but ardent missionary Cathoin came with the Conquest, and immedilicism ;
ately founded its Franciscan Church in Palma, the capital. After a few years spent in assuring the permanence of the conquest, the king re-
turned to Aragon, leaving many of his Catalan nobles as permanent settlers.
THE main
materials for Lull's Life are to be found in the
record in the
Ada
Sanctorum (June
30).
This record
given by an anonymous contemporary of
is
Lull's,
and
ally attach the greatest weight to its statements.
are the Lives
by Bovillus and Nicholas Pax.
authorities (page ix).
is
Ada
is
\ve natur-
This Life
proceeds no further than the Council of Vienne, 1311. other authorities used by the compiler of the
corn-
One account
posed of various layers of different authority.
The
Sanctorum
See the
list
of
CHAPTER RAYMOND
III.
THE ILLUMINATION OF A
LULL.
WORLDLING.
James
Aragon undertook the Majorca for the glory of God and the enlargement of his own kingdom, one of his most distinguished nobles was Raymond Luyl
WHEN conquest
or
Lull,
stock,
a
I.
of
of
a
of
scion
who had married
distinguished Frankish a daughter of the noble
family of Herilies.
Lull was rewarded for his
services
by
the conquered
we
him
find
gifts of
lands
;
and
enrolled lord of certain territories
the neighbourhood of Palma, the capital, famous among them being Mt. Randa and Miramar. After the establishment of peace he wife from Barcelona and settled his brought in his new home. To this couple permanently was born in their town house in the parish of St. Michael, Palma, on January 25, 1236, 1 the
in
1
Wadding quotes the statement
Lull's conversion
was
in 1275,
and 19
of Bovillus that
Raymond
in his fortieth year.
Other
RAYMOND
20
son
who has made
the
LULL,
name famous.
The
parents desired that the boy should be educated
and
in arts
letters
but he himself, early show-
;
ing signs of that strength of will
him
terised
in
which charac-
that he years, from the education of the obvious that he possessed
decided
later
preferred to be free schools.
It
was
his parents secured for him a traintalent, with the princes of the royal house. ing along had own court, and in 1262 it was its Majorca
and
formally parted from Aragon, and assigned to n. as a separate kingdom during his
James
father's
lifetime.
Young .Raymond, now
of
man's estate, was made Seneschal and Master of the Royal Household. He was happily married, and blessed with two sons, Raymond and
His William, and with one daughter, Madeline. character was that of a thorough man of the world,
round for
finding
his
pleasure
of public gaieties,
in
the
perpetual
and specially notorious
gallantry towards the
ladies
of
the court.
His legitimate marriage prevent his even the of wives the gentlemen with pursuing whom he came in contact. did
not
In the Second authorities assign the conversion to 1266. Book of the Contemplaiio Dei Lull states that he was then
The date in the text appears the best thirty years old. authenticated. Perroquet assigns the birth to 1240 or 1242, but gives as alternatives 1235, 1236, 1239.
THE ILLUMINATION OF A WORLDLING.
21
Thus, up to the age of thirty, Kaymond Lull lived the ordinary life of the mere pleasurenoble and courtier, with no St. Francis before him and thought of religion.
loving prosperous
Ignatius Loyola after him spent their early When he was years in similar carelessness. thirty years old a complete change came over
him. It is stated
*
that he had conceived a violent
passion for a noble lady, Signora Ambrosia di 2 Castello of and addressed amorous Genoa, sonnets to her. On one occasion he sent to
her a poem on the subject of her bosom. The chaste lady, after consulting her husband, replied with a courteous letter, in which she
implored him not to degrade to the adoration of
mere creature the
soul that was meant for Should he continue his evil passion, the bosom that had wounded him should be his
a
God
alone.
healing. dismissal,
Lull paid no attention to this gentle nor to the cryptic utterance with
it closed and when one day, crossing the great square in Palrna, he beheld her enter-
which
;
1 This story is recorded in the Life of Bovillus as told to the writer by the man who made the narrative. It is also mentioned by Pax, and is accepted by Wadding, but is not found in the life by the unknown contemporary.
-
The name
is
found in Perroquet.
RA YMOND LULL.
22
ing a church for prayer, he urged his horse up the steps, and rode right into the sacred building after her. Seeing that so desperate a passion
needed
the
lady sent for Eaymond, and disclosed to him, not the object of his unholy desires, but instead a foul cancer a
desperate
cure,
which was consuming her breast. Thus startlingly was brought home to him the folly of the " carnal. The longing you have shown to me "
now turn You may from Him gain a heavenly kingdom." Whereupon he went home,
with such towards
folly,"
said his deliverer,
Christ.
and lay lamenting on his bed. Others omit this story, and describe Eaymond as sitting in his chamber writing an unholy love-letter, when suddenly he beheld on his right hand the Lord Jesus as if upon the Cross. Startled and terrorstricken, he desisted. Eight days later he set to finish his letter at the same hour and place, when the same vision flashed upon him. Four or five times a similar apparition came,
was
roused,
thoroughly thinking what this should
and
spent
mean
the
for him.
till
lie
night "
Oh,
Me
henceforth," the figure Eaymond on the Cross had said, and in the convicted soul conscience did her work. Lull, the impure and Lull, follow
selfish,
saw the truth.
he could
'find
Long he pondered how
strength to turn
from his sensual
THE ILLUMINATION OF A WORLDLING. the holiness
life to
teaching
with
;
He
He
demanded from him,
childhood came
new meaning
pitiful
fore
his
of
"
Christ
:
is
invites all sinners to
will not reject
Henceforth
he would
home
till
to
23
the
him
all-patient and there;
Himself
me, sinner though I be." forsake the world and Such sudden and com-
follow Christ entirely. plete recognition of the claims of Christ, repeated again and again in the Middle Ages, is trust-
worthy evidence
of the
depth of spiritual know-
ledge possessed by the Church even in her less
The worldling who came under glorious days. religious influence knew where to turn, understood where life.
to
the
find
fountain of spiritual
Meditating how he might best
fulfil
this
great resolve, Lull naturally expressed his sacred ambitions in accord with the thoughts of his
own generation. He felt that he would serve Christ by suffering martyrdom for
best
Him,
and meanwhile by converting
Now
the Saracens around.
awakening which
is
spiritual conversion. this great enterprise
to Christianity followed the mental
the constant companion of How could he succeed in
when he was ignorant, and knew no grammar even ? Thus, as he groaned
over his incapacity, a great resolution seized him that he would write a better book than
any yet made, which
should irrefutably
con-
RAYMOND
24
vince
the
unbelievers.
LULL.
Bub
alas
!
the
tongue of the Moslem was unknown
to
very him.
Once more the strong will and sense saw the way clear. He would go to the Holy Father, to Christian kings and princes, and would induce there religious them to endow monasteries ;
powers should be placed to learn the languages of the Saracens and other persons of suitable
unbelievers, fitting themselves to become missionaries to them. Next morning he went to
the
church
before
by and registered
hard
God with many
vows months
his
Three
tears.
elapsed, with nothing more to show than the It was October 4, formation of good intentions. the day of the Feast of St. Francis, when Lull
entered the Church of the Fratres Minores.
A
bishop was preaching the sermon, and dilated upon the completeness of the sacrifice made by the Saint. Conscience woke once more, and his hearer instantly made up his mind to follow He went forth, sold where the Saint had trod. all that he had, reserving only a small portion
and children, gave the and went away, intending
for the needs of his wife
rest 1
to
the
We must
1
poor,
conclude from the narrative that Lull retained a secure a place of resi-
amount of his land, sufficient to dence and retirement for himself. This certain
strong
common
is
characteristic of the
sense which rules even in his hours of ecstasy.
THE ILLUMINATION OF A WORLDLING.
25
Straightway he famous saints, l and St. Eoquemadour
never to return to his own.
visited the shrines of various
as
of
of
to seek their
Compos tella,
how
to
Mary
St.
notably
James
to
which he had
secure
set his life
convincing book,
the
guidance
three great aims to the writing of the
the
founding of
colleges
for
missionary languages, and his own martyrdom. Raymond Lull had made the Great Renunciation.
It
difficult
is
to
pronounce on the historic
value of the story of the lady and her share in Lull's conversion. Considering the fact that it
no
finds
place
in
the
account given by
the
unknown contemporary, and is
given
ability
that the story there the balance of prob-
complete in itself, seems to be that this
is
a later accre-
perhaps allegorising, after the manner of the times, the realisation of the relative value tion,
of the spiritual and the carnal. Suffice it, at any rate, to recognise here the sudden arrest of
a soul by the Spirit of God. It is characteristic of the man that the conversion is complete, and that he at once thinks out the scheme of life
by which he is
will carry out his
new
service.
It
characteristic of the age that he leaves wife
and
child, that all earthly ties are held dissolved, 1
Sta.
Maria dc Rupu Amatore.
Town
in Gasuony.
RAYMOND
26
that the unfaith of
LULL.
the Moslems
great arena of spiritual is the ultimate aim.
to
is
conflict, that
be the
martyrdom
Full of his eager design for his great book, Lull proposed to go to the University of Paris to
When study grammar and dialectic science. of his complete lack of education up to
we read
this point, it
he had
must not be forgotten that though
little
of
the rigorous training of
the
schools, he has already been described as skilled in making poetry, and that considerable mental vigour and self-resource is implied in the scheme
so speedily conceived of apologetic literature as the great instrument of missionary activity. But
Lull evidently did not hide from himself the greatness of the task he had set before him and ;
eloquent of the character of the aims at ultimate martyrdom that his it is
in full
manhood, and before he ing begins learner's bench,
is
man who
first step, to propose to sit upon the face years of mental train-
his missionary work.
When
his friends heard of his purpose, they dissuaded him, inducing him instead to go to
Palma, his own city, and there to set himself to learn. Foremost among these was the famous
Dominican, Raymond of Penaforte, who at the command of Gregory ix. had codified the Canon Law. Accordingly, Lull returned, laying aside
THE ILLUMINATION OF A WORLDLING.
27
clothing and donning the coarsest attire that he could find.
all fair
It was a strong man who at thirty years of age gave up his position as Palace Seneschal, and deliberately settled down to nine or ten
years of study that he might fit himself to be Lull retired to Mount Eanda, 1 a missionary. one of his country estates, over which apparently
he
still
retained some rights, and there a certain
spot not far from his house became famous as his place of meditation.
We
have no
of illnesses, in
difficulty in
believing the record rest or
which he could take no
nor in accepting the story of nourishment wondrous trances which came to him, with visions of the Cross. The simple faith and whole-souled ;
consecration
of
the
age expressed
itself
in
a
rapture of realisation of the spiritual.
permanent The same intensity of faith which took St. Paul into the heaven of heavens, whether in the body or out of the body he could not tell, and gave him to hear things incapable of being uttered, gripped the souls of the missionary saints of the 1 Zwemer (Raymond Lull) criticises the spelling of this name and substitutes Roda. He gives no authority. Randa is the name by which the hill is still known. It is visible from
Palma, and from the saddle-shaped form of the summit known as ''the twin-peaks of Randa."
is
RAYMOND
28
We
Middle Ages. that
the
find
LULL. it
of
believe
to
possible
concentration
intense
soul
of
St.
Francis on the spiritual love of Christ produced the neurotic condition wherein the inner sym-
pathy was expressed in the outer Stigmata there
is
little
hesitation
in
accepting
;
and
that in
Lull's case the long buffeting of the flesh
broke
down somewhat the mysterious
which
barrier
ordinarily walls off the unseen and the spiritual. But the age was not a critical one, and the
Franciscans, selves,
who claimed
were ready
Lull as one of themon slender foundations wonder and pious delight.
to build
great structures of Meanwhile Lull
kept
ever
before
him the
practical object of learning the tongue of the To this end he bought a Saracen Saracens.
and by his conversation obtained a good The story of this slave knowledge of Arabic. us a Nine idea of Lull's character. gives good of had manner after he commenced this years his the slave that to have realised life, appears master's aim in thus learning the language of the Koran was to destroy the faith of Mahornet and he accordingly decided to kill him before The he could put his plan into execution. 1 slave,
;
in
slave,
Christ
;
absence, began to blaspheme master, on his return, smote his
Lull's
the
1
So Bovillus.
THE ILLUMINATION OF A WORLDLING.
29
slave for the blasphemy, whereupon the latter decided to take an early opportunity to murder him. 1 Seeing him alone in his chamber, he
rushed in with a drawn sword.
and struck
"
Thou
art a
dead man," he cried, Lull closed with him and sore wound. wrenched the sword away, mastering the Saracen
at him, inflicting
a
others rushed in and bound
till
sparing his Lull was
life
him
by the master's express
now
sorely perplexed as to
His Christianity forbade
do.
to sell
too
him
securely, orders.
what to him him
his slaying into other slavery seemed to
;
to keep him was impossible, to him dangerous. For three days he
severe,
dismiss
prayed continuously for leading, but could obtain no answer. Sore sorrowful that God would vouchsafe no guidance, he returned to his home, and discovered that the unbeliever, in chagrin
and
despair,
had hanged himself in
Whereupon he had been guiding him
"
ment.
The puzzles are
very
the
that
God
the time."
all
Providence and
of
much
his confine-
understood
same
in
human the
action
thirteenth
century and the twentieth.
Thus doing point,
his best
Lull awaited
aiming at the 1
first
the
from the human standDivine help, steadily
of his
three great objects
So the unknown contemporary.
RAYMOND
30
LULL.
the Book which was to convert the unbeliever. The years of working and praying bore their fruit.
Lull himself believed
object
of
a
direct
parently it was slave that he
that
he was the 1
Divine
inspiration. Apnot long after the death of his spent eight days in profound
meditation and devotion in his favourite haunt
Suddenly, he tells us, there came a from God, " giving him complete He the form and method of making the Book.
of quiet.
illumination
to find himself, before an ignorant man, now in a moment suddenly to be supernaturally imbued with the principles of all sciences, human and divine, and to have learnt the whole truth at the same time from the Thanking God, he rose from Holy Spirit. that he would not hide this light vowed prayer, under a bushel, but would set it on a caudle-
wondered
.
He went down
stick."
retreat,
2
and
at
once
immediately to a quiet
commenced
the
Ars
Mayna, the first of his many books applying the scholastic logic to the proof of Christian The unknown contemporary places the incident of the Saracen slave and the learning of Arabic before the illumination Bovillus reverses the order. 1
;
2
The original document speaks of a "royal abbey." There but there are is now no abbey in the neighbourhood of Randa several old chapels or sanctuaries, including that on Randa ;
itself,
the scene of the illumination.
THE ILLUMINATION OF A WORLDLING.
31
Then he ascended the mountain once
truth.
more, and made a hermitage on the very spot The where the revelation had been given. piety of eager historians has festooned Mount Once there Pianda with garlands of miracle.
came to his cell a shepherd youth, joyous and comely of face, who told him as much in one hour concerning God and angels and heavenly things as anyone else could have done in two days. Seeing the books just written, he kissed them on bended knees, declared what good they would do, blessed Eaymond, with many prophecies, and marked him with the sign of the Cross. Then he departed, and Eaymond never heard of him again. Visions were vouchsafed
to
him
of
the Virgin
angels,
with her
"
showing him His Blood to enhearten him in his contest for the Babe, and
of
the
Christ
Enthusiastic Lullists in after years were continually painting their doctor gazing at the faith."
and breaking forth " Bonitas." Once he spent the whole night under a lentiscus Crucifix
tree,
and
absorbed in meditation on things divine " the morning, Lo he beheld the leaves
;
in
!
graven with the alphabetic characters of various languages, Latin, Greek, Arabic, Chalas evidence that this Art should be dean, etc., all
of
use to as
many
nations
as languages
were
RAYMOND
32
there recorded."
"
LULL.
This tree," records the pious
Perroquet, "is to-day (A.D.
1667)
miraculous and flourishing." Translating these stories statements natural to our
into
own
still
existent,
the
historic
time, we may which made
sudden illumination an impression of the Divine on Lull Whether it be G-autama followers. under the Bo Tree or Lull under the lentiscus, we recognise that mental and spiritual power which crystallises by sudden shock the perfect shape evolved by the previous unseen forces of
accept the so great and his
meditation. fluid,
facet
One
moment
the
structureless
the next the crystalline form of
and angle, flashing sudden
many
lights
a
from
geometric symmetry yet it is the hidden forces God is in of the past that have wrought it. ;
it,
even though we speak not of miracle. Thus, and confidence which Eaymond
too, the strength
Lull
gained from his belief that God had illuminated him for his life-purpose
directly
God was in it. was based on solid fact. was called as truly as Abraham or Paul.
Lull
CHAPTEE
IV.
MAKER OF BOOKS. enthusiastic -^ ITJLL'S the
possession
mind now
of
a
sure
rejoiced in certain
and
method to
of converting the infidels. It is pathetic think of the missionary, so sure of his own
creed,
he
and
so convinced of its reasonableness, that
convinced also that the infidel has only to be put through the processes of logic to be is
driven
to
faith
in
Christ.
But we must
set
ourselves in his age and mental place to realise the great advance upon the ideas then prevalent as to the proper
methods
of conversion.
age when our English kings were
Jews from coffers,
their
while
St.
to
expelling the
domains and emptying their Louis was killing Saracens in
order to gain the
seemed
In an
Holy Land, while persecution
Spanish rulers the natural way of
treating recalcitrant Moslems, Lull was dreaming of peaceful discussions and triumphant proof
RAYMOND
34
of
the
of
superiority
LULL.
Christianity.
Hitherto,
even when the splendid simplicity of apostolic
was reverted to, ignorance which sought missions
More than
belief.
that,
was
it
force
to
the zeal
of
dogma
on
was a strong
there
tendency to glory in the tenets of Christianity and undemonstrable truths.
as undernonstrated
"
"
Then, as now, Only believe was often the one too often with orthodox cry of the missionary the
alternative
of
hell-fire
It is a magnificent
refusal.
the
as
reward
of
development which
asserts that the great strength of Christianity is that it can prove the truth of its beliefs. Lull's
perception of the moral value of faith
is per" clear and The satisfactory. proof of the fectly articles of the faith is impossible without the
That is to say, that in help of the same faith. order to find clear reasons for the mysteries, and in order to be raised to this degree of intelligence,
it
is
hand, and
they
may
words
necessary to believe them before-
to suppose that they are true, or that be so." Constantly he reiterates the
of Isaiah,
But he
"
Nisi credideritis non intelli-
emphatic in linking faith reminds his readers that God commands us to love Him with all our mind, getis."
with reason.
that St. Peter
is
He
bids
us
give
a
reason for
faith that is in us to all that ask.
the
Faith stands
MAKER OF
BOOKS.
35
in lofty things, and chooses never to descend to while reason soars upward rational grounds; lofty things, which she then brings to understanding and knowledge. stands in lofty things and reason soars
down
to
When
faith
up
to
both are in harmony, because faith to reason, and reason is energised elevation gives and ennobled by the lofty aspiring of faith so her, then
as
to
to
attempt
master by knowledge what
In has already reached by believing. 1 fact Lull takes the position, so accordant with faith
that of religious minds of our own time, that faith is the highest kind of reason, and that religion dwells in the realm of the superserisuous
and not of the unprovable. The method of over and over which proof again through appears Lull's multitudinous works is drearily ineffective It would be waste of to the modern reader. time to go minutely into its barren wastes and wildernesses. The general idea is that of a mechanical method for finding out the different ways in which things may be placed under
We
categories.
have a number of concentric
circles, divided into compartments denoted by These letters different letters of the alphabet.
denote in different circles different ideas.
we have
in 1
one nine De
subjects
God,
Contemplatione, cliap. clvi.
Thus Angel,
RAYMOND
36
LULL.
Heaven, Man, The Imaginative, The Sensitive, The Negative, The Elementary, The Instrumental. In another circle we have nine predicates Goodness, Magnitude, Duration, Power, Wisdom, In another we have Will, Virtue, Truth, Glory. nine questions Whether ? What ? Whence ?
Why
?
Where
Of what How large How ? With what ?
?
of these circles
and rotating the
number
a great
kind
By
?
When
?
fixing
others,
we
?
one
obtain
of combinations in each circle-
compartment, giving
all
possible questions, and It is really
all possible predications.
tabulating not a universal proof, but a universal tabulation of statement. Intended originally for religious
truth alone, the method was equally applicable, and was soon applied by Lull, to all manner of
Medicine, Astronomy, as well
subjects.
Mathematics, Theology, were thus
Chemistry, as
treated. Ultimately, in some of the universities, there were Lullist Schools as well as Thomist
and
Scotist,
and the utmost enthusiasm sounds
through the volumes written by his followers. " As for me," says Perroquet, " I will simply say that having once carefully read, in the com-
mencement proofs
the Sciences,
on God,
of
my
study of this method, certain of faith in The Tree of
of the articles
by
this doctor,
my mind was
and in The
Treatise
so satisfied with them, so
MAKER OF BOOKS.
37
enlightened and convinced, that I then said to myself that after such a conviction I would be willing blindly to believe these articles although they had never been revealed, and if even I should come to forget the proofs, from the mere
memory
that
I
had
once
been
convinced
of
them."
But we are head
as yet only at the original fountain-
of this enthusiasm,
discoverer
of
and must return
to the
the method of the Ars Magna,
whom we
find still thanking God on Mount Eanda, and determining that the heaven-sent The fame light shall not be hid under a bushel. of the holy man's visions and discoveries soon spread, and Lull returned to the world to preach
and to lecture thereon, to any who There are signs that from the first The a certain amount of opposition was roused. new was always an object of suspicion till it could be assayed and declared genuine, or issued from some well-trusted mint of mind. King James n. summoned his former Seneschal to 1 Montpelier, and bade that his writings should his method,
would
1
hear.
The name "Mons Pessulanus," which
the record,
so often recurs in
Rousillon the Latin correlative of Montpelier. had been assigned with the Balearic Isles to the son of the is
Conqueror, and he constantly dwelt in his palace in town.
its
chief
RAYMOND
38
LULL.
be examined by a Franciscan brother. He To pronounced the doctrines to be orthodox. this period must be assigned a book of devotion
day of the year, the ATS Gfeneralis, in which he applied his Ars Magna to theology, and the ATS Demonstratives, in which he dis-
for each
cussed by the new method God, procession and generation in the Divine, the other life, angels and the soul. He proceeds also to the realm :
where inter alia he talks of Accedia, the most general vice, not doing what might be done, not living up to opportunities," which
of morals, "
so familiar to the conscience of to-day.
is
It
seems probable that these Lectures, which gave the substance of the Ars DemonstTativa, were the necessary exercise through which Lull had to pass in order to gain his Baccalaureate at the
The rigid regulations would not have allowed a Master without previous
University of Montpelier. of mediaeval universities
his
lecturing
as
1
qualification.
We 1
The
have to remember that at idea that this
the words of the
work was
Life,
this time theo-
for his degree is borne out
"quam
by
etiam legit ibidem publice
eundem suam Lecturana in qua declarat quod prima forma et prima materia constituant Chaos elementale et quod ipsa quinque Universalia et decem Praedicamenta ab ipso Chaos descendant ct contineantur in eodem secundum Cathofecitque super
licarn et
Theologicalem veritatem.
MAKER OF BOOKS. faculties
logical
were
to
39
be found only in the
Universities of Paris and Oxford (though nominally also in Naples, Toulouse, and the University of the
Eoman
1
Court).
Lull evidently proceeded
in Arts.
Outside
of
the
universities
lecturing
place by ecclesiastical leave only in the teries, and we find Lull returning from
the
took
monasMont-
monastery in Palma, and there writing, lecturing, discussing. It was while delivering his course of lectures to
pelier
Cistercian
that Lull succeeded in taking a step towards the second of the great objects of his
here
life,
the
founding
of
for
colleges
missionary
In 1276 he set up such a school languages. for the study especially of Arabic at Miramar,
one of his own old possessions.
The experiment
roused royal interest King James endowed the 2 monastery with an annual income of 500 florins :
for the support of thirteen Franciscan friars, who were thus to be trained for future work among
This first attempt was crowned with no great success, for the friars soon grew weary and deserted. Their rivals, the Dominicans, the Saracens.
took
the
vacant
places
;
but
whether the we have no
missionary motive continued or not 1
Rislulall, Medieval Universities, vol.
2
The gold
florin
was worth about
i.
p. 8.
six shillings.
RAYMOND
40
evidence.
We
know
LULL.
that
in
A.D.
1483
this
school was absorbed in the Majorcan University. Lull, however, was rejoiced at this instalment of success,
and we
find
it
stated that
John
xxi.
confirmed the institution on December 16 of the year of his Pontificate (1276). Confident now in the possession of his God-
first
given Ars, Lull sought a larger audience, and betook himself to Montpelier, which was part of to Paris, whose sovereign's domain, and university was the intellectual centre of the world. His detractors assert that he went his
there
to
learn
grammar;
but
we may here
accept the eager disclaimers of his Franciscan eulogists, and believe that his object was to teach rather than to learn. In both places he lectured on his Art and published a number of his books. The different authorities give a rather tangled account of the various journeys undertaken at this period. We have glimpses of an intensely fervid activity, acting in the belief
that the method was definitely inspired, it was his duty to stir up bodies of
and that
out learning, kings and governors, to carry these plans thus graciously given him by God. After
many
such
wanderings
we
find
him
seeking the supreme authority of the Pontiff for his favourite scheme for schools of missionary
MAKER OF
BOOKS.
41
Ten years had passed since Pope blessed Lull's College at Miramar, but the latter desired supreme authority for a wider languages.
John had sweep
of such endeavour.
In 1287 or 1288 he
reached Eome, but found, to his deep disappointment, that Pope Honorious iv. had just died.
Knowing
the whirlpools in which all the interest was to be swallowed until the new
of the Curia
Pontiff should be appointed, he immediately left
Rome. Once more he went to Paris. By this time his fame had spread throughout the world of thought, and he lectured on the Ars Generalis in the Hall of the Chancellor Berthold. 1
During
he formed a close friendship with a certain doctor named Thomas, from whom he learnt much and to whom he taught much. this stay in Paris
Many
of his
and Bovillus,
works are dedicated to this friend, his chronicler, hands it down that
with him he reversed relations, pupil teaching teacher. Lull taught Thomas his whole Ars, in return for giving it back instead of money verbal teaching, giving spirit instead of a dead find a memorial letter, a life-giving doctrine. ;
We
later
on of
this
visit to Paris, 1
Berthold was
Univ. Paris,
ii.
friendship during Lull's second
when still
24.
(in
July 1299) he published
Chancellor as late as
A.r>.
1295.
Chart.
RAYMOND
42
LULL.
there his Question of the Master Thomas answered to the Ars of Lully. The terms here used suggest that this was the course of lectures by which Lull obtained his Doctorate in Theology, that Thomas was the
according
examiner
appointed, and, according to the enthusiastic report of the chronicler, that the
examiner gained far more in friendship and permanent mental enrichment than usually falls to his lot. Lull's vogue increased, and he gained admiring followers, who considered themselves as forming a Lullist School while the records of ;
his lectures are kept in
Philosophy,
Theology,
numerous volumes on Medicine,
published in Paris. him free to left
Astronomy, few years
A
Chemistry, return to thus passed of the king, under the favour where, Montpelier, he lectured, and published the Ars Tnventiva, etc.,
in
which
cutting litatem
he
simplified
his
down or dissimulating humani intellectus."
Many
works during
of his
previous
propter fragithis
*
written in his native Catalan. little
It
to
historical
figures,
"
imagination boldness of such an action as this.
period were
needs some realise
the
The learned
dead language common to the savants of all Europe was naturally the one suitable medium for conveying
great
truths.
The vernaculars,
MAKER OF
BOOKS.
43
remnants and amalgams of nobler were tongues, possible only for the common of speech everyday, or, at highest, for works of
debased
moment.
slight
Lull's
eagerness
to
give
a
God-sent message caused him to appeal to the people his red-hot zeal resented the restriction involved in translating his thoughts into an alien language, which served only to obscure ;
them from the multitude. He was the prove what is now the commonplace
first to
of
our
popular tongues gain a new entrusted with the treasure of
knowledge, that dignity when works.
The history of Italian under Dante and Petrarch, of English under Wycliffe and Purvey, of German under Luther, has
great
proved that the living speech
of the people is capable of a grandeur fully equal to that of the dead tongue of the learned. The work of the is proving the same truth where the spoken Mandarin
Christian missionary in
China
to-day,
despised of scholars, is gaining a new dignity and versatility through the extensive Christian literature written in it for the dialect,
common Lull's
people.
was
just the mind to strike out such His trust such new ideas.
new methods and
fervour grew, and he set himself once more to travel, till for a while he settled in Genoa, where
RAYMOND
44
a
new
step in the fulfilment of his life-purpose
The great commercial
was taken. this
LULL.
its
city,
and
constant
activity of
with
intercourse
the
Moorish communities, quickened his purpose, and he put into use his toilsornely-won knowledge of the Saracen tongue by translating his Ars Inventiva into Arabic. His particular type of missionary enthusiasm had been kindled on the altar of the renunciation of St. Francis, and we find him frequently associated with the Franciscans in his work. In 1290 he obtained letters from the African
Franciscan
other
Minister-Provincial
in Majorca, 8 of that dated November Kaymond Gaufidus, year, asking that Lull should be kindly received
everywhere by the Minorite Brothers, he has always been a benefactor." exhorts those
who bear
"
to
whom
Gaufidus
similar office to his
own
among the Eomans, the Apulians, the Sicilians, to allow their friars to learn the new Art in
We can picture Lull, in the convenient places. of a he always wore after which garb penitent, his ten years of hermitage, 1 eagerly wandering from monastery to monastery, presenting his
credentials,
missionary 1
Notes
enthusiasm,
by compiler
Bouville's Life.
the
infusing
of
A.S., torn.
Priors
gathering
record
in
v. p. 668.
Acta
with the
his friars
Sanctorum
to
MAKER OF BOOKS. round him, idea
the
converting through the mazes of
winning
imagination with
their
firing
of
everywhere
Inspired, the
"
45
infidel,
scholastic theology,
his
the
the
leading them
homage due
to
the
Iluminated."
Encouraged by the interest aroused, he went once more to Home, in hopes of securing the Holy Father's approval of The Curia was missionary training colleges. too full of
1291
more secular ideas
;
Lull returned in
Genoa, convinced that if the Great Powers of the Church would not stir in the work, God meant him to do the work himself. to
They would not himself
train
of mouth and logical Moslem to Christ.
word the
men
:
then
he
would
go to the African shores, and try by
The second stage
discussion to bring
of Lull's life
was ended.
CHAPTEK
V.
FOEEIGN MISSIONARY. years past Lull had
known
the glow of
FORtriumphant assertion of the great Chris-tian
In many doctrines in terms of scholastic logic. a lecture hall he had guided admiring pupils
through mazes of watched the light
verbal
discussion,
of recognition
and had
on their faces
as they reached the familiar goal of
some
final
statement concerning the Trinity, the Godhead, His own radior the Immortality of the Soul. ant spiritual experience had crowned this sense his ATS was indeed of mental achievement :
He was sure that God-given and convincing. the unbeliever had but to be led through the " I same processes to ensure his conviction. " to preach in the land of the want," said he, Infidels the Incarnation of the Son, and the
The Mahometans Three Persons of the Trinity. do not believe in this, but in their blindness think
we worship
three Gods." 46
FOREIGN MISSIONAR Y. Genoa was at that great
ports
for
47
time, as now, one of the
the trade with
North
Africa.
Lull, disappointed of aid from the Pontiff Monarch, came to Genoa that he might
and put
into practice his purpose of a personal mission to Africa. The fame of his Illumination had
preceded him, and the Genoese received him The Eighth Crusade had just with open arms. its slow length to an end, and the dragged
were
Christians
finally
Holy Land by the
driven
away from the
Soldan's
might. Probably the long failures of the past century had turned men's minds somewhat from the methods of
force
to
those
of
Lull as a hero, and
persuasion.
made much
Genoa received him and his
of
His passage was taken in a ship then lying in the harbour ready to sail for Tunis, and all his books and baggage placed upon it. enterprise.
But the day of popular enthusiasm proved the When all was arranged, day of Lull's failure. and the ship was ready to sail, he began to realise that he would probably be put to death instantly on his arrival on the African shore, or at least would be condemned to lifelong imThe Tempter used the popular prisonment. admiration to puff up the missionary, and, to " quote the words of the old chronicler, fearing for his own skin (as did St. Peter during our
RAYMOND
48
LULL.
Lord's Passion), forgetting the plan that he had set before himself, that he had determined to die for Christ in converting the
Unbelievers to kept back by some indolent fear, Lull stayed behind at Genoa very likely by the permission or dispensation of God, that he might not presume too much on his own
His worship,
strength."
But when he saw the ship sail without him, he repented bitterly for the scandal he had caused by his timidity, and fretted himself into a fever which seemed likely to end his days. Hearing soon after that another ship was to sail for
Tunis, he took passage again, and went
aboard with his precious books. But his friends, him he would die, ashore, notbrought fearing withstanding his vehement protests.
Lull felt
had ensured damnation the inspired Ars might remain others to use, but he himself would infallibly
quite certain that his faithlessness his for
;
miss not only martyrdom but heaven. We find inserted here a story which bears
marks It
is
1 of being a pious Franciscan interpolation. so characteristic of the times that we
incorporate 1
This story
it.
is
not to be found in the Life by the anonymous
contemporary. The authority ning of the collected works.
is
Salzinger's Life, at the begin-
FOREIGN MISSIONARY. "
While he lay
in
this state
of
49
depression,
Whitsuntide drew near, and he caused himself to be carried or led into the Church of the Preaching Brothers (Dominicans). As he heard the brothers chanting the Veni Creator he sighed to himself, might it not be the
feast
of
'
that this
Holy
Spirit
would save
me
'
?
Weak
had himself carried into the of the Dominicans, and threw himself dormitory on one of the beds. There, as he lay, he saw a light like a little star, and heard a voice In this Order thou canst be saved.' saying, Whereupon Lull sent for the brothers and as
he was, he
'
asked
to
be
dressed
in
the
habit
the
of
Dominican Order. The Prior, however, was and the brothers must needs delay till absent, his
When Eaymond
return.
returned
to
his
lodgings he recalled the fact that the Minorites, or Franciscans, had accepted and loved his
Ars
more
fore
thought
latter
than
the
Dominicans.
He
there-
away from the and enter the Franciscan Order. While he
would
turn
he was meditating thus there appeared in lines of light on the wall a cord girdle such as the Minorites wear.
above the
cord
This sight comforted him but he saw the pale star of his ;
former vision, and heard its voice threatening, Did I not tell thee that thou canst be saved
'
RAYMOND
50
LULL.
only in the Order of the Preaching Brothers mark, therefore, what thou doest.' Raymond :
then, considering on the one hand that he would damned unless he joined the Dominicans, on the other that his Ars and his books would
be
be lost unless he joined the Franciscans, chose deliberately (oh
perdition
than
wonder that
rather his
!)
own
eternal
Ars should be
the
lost,
which he knew he had received from God, the salvation of multitudes and to the glory
to of
God.
Notwithstanding the continued threats of the star, he sent for the Franciscan Prior
and begged
for
the
Prior promised nearer to death.
him
dress
the order.
of
The
when he should come
this
"
Raymond, though thus despairing that God would save him, wished nevertheless to confess and to make his dying declaration, lest his Ars should lose influence through suspicion
own heresy. purpose, brought the
When
presence, and placed
it
of his
Body
before
standing straight opposite
own
the priest, for this Christ into his
of
Raymond's
him,
Raymond
face, felt
had held straight, as if someone's hands towards his pressed by and it to him that the seemed shoulder, right of time moved Christ was at the same Body his
in
face,
the opposite
which
he
direction
to
his
left
shoulder,
FOREIGN MISSIONAR Y. as
if
to say
ment
'
Thou
1
shalt suffer condign punish-
now thou
if
5
But Kaymond,
takest Me.'
firm in his resolution that he was willing rather to be eternally damned than that, by any evil report concerning himself, his Art should perish which had been revealed to the honour of God
and the salvation
of many, felt his face turned Then seeing the Body in the hands of
back.
the priest, he threw himself out of bed, and kissed his feet, and thus received the Body of Christ, that by such feigned devotion he might
Oh wondrous temp-
save the aforesaid Ars.
seems, wondrous dispensaAbraham the Patriarch tion of Divine proving in hope. This believed hope, formerly, against tation
!
or rather, as
it
!
man
indeed steadily preferred to his own salvathe salvation of his doctrine, by which many were to be converted to understanding,
tion
As the sun loving, and worshipping God. covered by a cloud while none the less it is
and is
burning in of his
itself,
so
he,
mind despairing
God and
of
under some obscuring God, is proved to love
his neighbour, for God's sake, infinitely to be in-
more than himself as is evidently ferred by what we have said."
We may of of
take
this
to
be
a
pious
attempt
some Franciscan writer to glorify Lull's choice the Minorite Order in opposition to that of
RAYMOND
52
LULL.
He has always been one Franciscan heroes, and there can be no doubt that he was of the Franciscan party.
the rival Dominican. of the
It seems probable that he actually joined the Third Order of St. Francis. He is constantly
spoken Bovillus
of
and painted us
tells
that
"
Hermit," and he lived for ten years as
a
as a hermit, and never after doffed the garb of a penitent. The only actual account of his
entering the order
is
that given in the fanciful and even there
quotation we have here made
;
not very clear that, as he did not die, he Whatever permanently became a Tertiary.
it
is
grain of truth there have here evidence
may of
be in the story, we supreme value
the
attached by his followers to his books and it is pathetic to grotesque as are the details ;
find Lull represented as choosing his
perdition sooner than allow any beloved Ars.
own
damage
eternal to his
The fever into which Lull's despondency had thrown him continued, and the sick man's perpetual prayer was to be allowed to go to Africa. As it seemed likely that he would die anyhow, his friends ultimately yielded, and at last he The was put on a barque, bound for Tunis. ship put to sea, and the passenger began at once to mend in two or three days, to every;
FOREIGN MISSIONARY. one's astonishment, he
The passion
of
his
53
had completely recovered. soul
reasserted
had seemed that the panic was to destroy the purpose of a It
he realised that the black cloud
its
sway.
moment lifetime now
of
a
;
of
despondency had been its sufficient punishment, and that yet there lay before him service for his God. It was as with the prophet of old, who in the moment of reaction after Carmel fled from Jezebel and lay down beneath the juniper bush, The Angel of the asking that he might die. Lord gave him the heavenly food by which he went for his forty days and nights in the wilderness, that he might there learn the higher service that lay before him. So Lull felt the touch of the heavenly messenger, heard the heavenly voice, rose from his bed of depression girded his loins afresh, and turned his face toward the infidel desert. The old fire burned within him the strong salt breezes that fanned the fever from his face spoke of new life and All the years of preparation were service. ;
now
fruition. The great powers King and Emperor and Pope, had refused to help on him, and him alone, lay the burden of fulfilment. The Moslem needed but to have set clearly before him the truth of
to
see their
earth,
:
:
he would surely accept
it.
Had he
not seen
RAYMOND
54
LULL.
the triumph of his method in hall
of
Majorca
Montpelier, Italy and was ignorance alone which stood The doom of Islam w as sealed
It
?
a lecture
many
of
Paris,
of
r
in
the way.
to
him was given the glory
;
crown those
to the Saviour's
of bringing fair
back
realms where
once Augustine and Cyprian and Synesius had ruled great Christian Churches. His disciples
had
acclaimed
him
the
Illuminated
Doctor;
God's illumination could not be in vain. Thus,
filled
with a faith so sublime that
it
confidently claimed reason as its handmaid, Lull landed in Tunis in the end of 1291 or beginning
1292. There was sufficient intercourse between the Moor and the Christian philosopher in Spain to allow of Lull's admission into Tunis as a wander-
of
ing
scholar
philosophical
who was prepared discussions
with
to
the
enter
men
into of
He professed himself learning of the city. anxious to discover the truth, and declared himself willing to be converted to Mahometanism he could only be convinced. Meanwhile he
if
rang the changes of his logical method through the various attributes of God, and endeavoured to pin his opponents faith.
It is
down
difficult
to a necessity of Christian
to
indeed the exact meaning,
recognise the force, or when he debates thus
:
FOREIGN MISSIONA RY. "
I say, indeed, that the acts of
which
is of
55
goodness are that
the nature of making good, of being
capable of being
made
good, of doing good (achis
bonitatis,
bonificativum, bonificabile, the acts also of greatness are that
bonificare}
which
is
;
of
the nature of
making great, of being capable of being made great, of magnifying, and so of all the other Divine dignities. ." But we can enjoy better his perpetual insistence on the necessity .
.
of the Doctrine of the Trinity for a true concep" tion of the Godhead. Without the Doctrine of
the Trinity we should be driven to suppose an eternal Creation otherwise we must detract ;
from the idea of God's perfection. The goodness of God cannot be conceived as inoperative but without the Doctrine of the Trinity we should be ;
compelled to represent so
until
the
it
Creation.
to
ourselves as being
Self
-
communication
the highest very This a perfect can be as goodness. perceived Lull act only in the Doctrine of the Trinity." " " three friends as essential to always required
belongs
to
the
essence
the success of his system. of Intellect, Reason,
Good
of
These were Subtlety Intention.
It
speaks
well for his breadth and hopefulness that he fully relied on finding all these among the Infidels.
was through debate that the
It
such
forms
of
philosophical led and
Moslem Imams were
;
RAYMOND
56
in
the
LULL.
of gaining as a convert the disdoctor from the West, their stern
hope
tinguished Unitarian horror at these doctrines was somewhat
held in suspense.
A
number of the public also were present at the debates, and a considerable impression was Ere long one of the more made by Lull. fanatical of his opponents began to see whither He dethe stranger's purpose was tending.
the king 1 as endeavouring to subvert the sacred faith of Mahomet in Tunis, Lull was and therefore as worthy of death.
nounced him
to
arrested and cast into the vileness of an African
some time he lay there while held in the court. The king was convinced of the danger, and condemned him For
prison.
discussion was
to be beheaded. 2
But a broader-minded Saracen, " who loved Lull and heard him willingly," distressed at the thought of the destruction of so fine a mind, and at the disgrace which would accrue to a country which
so
treated
represented to the
He 1
a
distinguished
philosopher,
king the impolicy of the
act.
pointed out that though the stranger was In the growing weakness of the Caliphate we may fairly so word Rex in the Life, though some less inde-
translate the
pendent dignity would be more accurate. 2 So Bovillns.
FOREIGN MISSIONA RY.
57
endeavouring to spread the Christian religion, he was a most discreet and learned and good man
;
moreover, should a similar Mahometan missionary attempt to diffuse the doctrine of Islam, the
king and
and
all
piety.
Moslems would applaud his bravery Moved by these arguments, the
king gave orders that the capital sentence should be remitted, but that Lull should be for ever banished from the realm. lay in the harbour a Genoese ship for its home port, and to this Lull was lading
There
taken.
A
howling mob
doors of his prison, so
round
gathered
that he
made
his
the
way
to
the shore amidst a shower of stones and rain of
blows and
all the indignities of the fanatic mob. he reached his ship of safety the edict was read to him that if he ever set foot on the land of Tunis again he should be stoned to
When
death.
knew
Battered
and
not what to do.
away from the
bruised,
He
yet
safe,
Lull
had been snatched
fruits of his labour.
He
believed
men were
almost ready for baptism. If he were to leave them, his converts would sink back into the snare of that
many
distinguished
and yet if he were to return, he eternal death would almost certainly be slain. The vessel was about to sail, and he must act at once, if at all. The indomitable missionary felt he could not ;
RAYMOND
58
settle the question
to
He
return.
sails
were
LULL.
by departing, and he decided
slipped
away a
little
before the
Genoa, and found refuge
set for
in
another ship which lay in the harbour, remaining there until he might find means for landing While condemned for a time to secretly.
he set himself to writing a new 1 It Tabula the Generalis, for all sciences. work, soon became clear that the popular feeling was
inactivity,
still
too
inflamed for
him
to
venture ashore.
in his refuge that a man had been mistaken for himself in the streets of the
News reached him
had been at once set on, and was all but slain, when he was fortunately able to prove that No good could be gained by he was not Lull. further venture and the missionary, foiled for city,
;
the time but
still
determined, returned to Italy
and landed at Naples. A year or more passed, during which he Meanwhile the lectured at Naples on his Art.
Eome suggested that a new opportunity had come for securing the papal furtherance of his scheme for missionary colleges. Ever since his expedition to Tunis, the Chair of
course of events at
had been kept vacant through the This vacancy had the Cardinals. become such a scandal that in 1294, compelled St.
Peter
intrigues of
1
September 1292.
FOREIGN MISSIONARY. to
59
choose somebody, they elected an anchorite for sanctity and for ignorance of the world.
famous
Later criticism adds to this estimate of character strangely
blended
elements
of
weakness
and
fanaticism, almost of insanity, at any rate a great lack of balance. Celestin v., sorely unwilling,
thus became Pope, and round him the world, weary of self-seeking and ambitious Pontiffs, crowded that they might simply receive his blessing. Lull assured that here he would find a more cor-
felt
and sympathetic welcome for his missionary He therefore went once more to Rome. But events outstripped him ere he reached
dial
ideas.
the city. Celestin, weary to bear the necessary business of the Curia, gave himself over to the
he purchased time for guidance of others devotion and retirement by signing documents almost without question and it \vas not long ;
;
before the affairs of
A
bearable confusion. of
God
the
Church got into un-
man
once declared Vicar
could not divest himself of the sacred
but the weariness by the crafty ambition
office,
of
Celestin, stimulated
Cardinal Cajetan, risked the outrage so that Celestin published a Bull legalising resignation, and then availed of
;
himself of the
former mode election,
of
new life.
and when
possibility, returning
to his
Cajetan secured his own Lull entered the gates of
RAYMOND
60
LULL.
Eternal City had already become Pope Boniface vin., while his predecessor had made the small change from the anchorite's cell to the
a
The new Pope was notoriously
prison.
a
thorough worlding, and Lull found no encouragement. He left no stone unturned, and perpetually supplicated those in authority, but found himself unable
to
make any impression at all. We much poverty through
are told that he suffered
persuade His Holiness but his determination, never he would gain a hearing, that finally doubting because he was not seeking anything for his own his endeavours
he
ceased
not
to
;
from
or promotion, but for the good of the Catholic faith. It is a pathetic picture, signifi-
good
cant of much.
Ambition, labelled as Holiness, on the of the Church Asceticism throne sitting ;
deposed, confined to prison burning Zeal vainly a The enthusiast, temporarily seeking hearing. disappointed that Moslems are not compelled by ;
now with equal faith cheerily sure that ecclesiastical authority has only to see his plan to be compelled by its obvious power
logical conviction, is
of the Church to its But Ambition accomplishment. indifferently clothes itself in purple and fine linen, while Missionary Love hungers in poverty and is
to
bend
all
the forces
repulsed from the Lateran doors.
FOREIGN MISSIONAR Y. While thus persistent the authorities of the
61
in his efforts to enlist
Church, Lull was not idle
The codifying his previous writings. in which Major, or Generalis, in the form
Ars
in
now visit.
it
is
preserved, was written at Kome At the close he pours out his soul in love
during this
of Truth,
carnal
and confidence "
weapons.
Let
in its
power above all consumed
Christians,
with a burning love for the cause of faith, but consider that since nothing has power to withstand the truth, which by the strength of
arguments is mighty over all things, they can, with God's help and by His might, bring back the infidels precious
the
to
name
of
way
of
the Lord
faith
;
so that the
Jesus, which
is
in
most regions of the world still unknown to the majority of men, may be proclaimed and adored and this way of converting infidels is easier than For to the infidels it seems a all others. difficult and dangerous thing to abandon their
;
own
belief for
the sake of another
;
but
it
will
be impossible for them not to abandon, for the sake of that which is true and necessary, the
proved to them to be false and And as on the eve of John self-contradictory."
faith
the
which
is
1296, he writes
Baptist,
sentences of his labour these words
" :
of
the
love,
concluding he ends with
With bowed knee and
in
all
RAYMOND
62
LULL.
we pray that all may be induced to method since of all methods for the
humility,
this
adopt conversion
;
of
infidels
Promised Land,
and the recovery of the and that most
this is the easiest
As the Charity. are far weapons Spirit mightier than carnal weapons, so is this method of conversion in
with
accord
far
Christian
the
of
mightier than
all
As my book
others.
is
finished on the Vigil of John the Baptist, who was the herald of the light, and with his finger
pointed to Him who is the True Light, so it please our Lord Jesus Christ to kindle a the world which
light of
may
may new
guide unbelievers
conversion, that they, with us, may go forth to meet the Lord Jesus Christ, to whom be to
their
honour and
praise,
world without end."
Disappointed, but not discouraged, Lull went
from Eome, and whenever opportunity offered, he lectured and wrote. Remaining first among his friends at Genoa, he published several books (A.D. 1297), and then took ship to his old home, where he had interviews with his
forth
king. Paris.
there
joined
He then He had a
friend
again
Some twenty
in
betook himself once more to
always found
the
and helper, and her
stirring
he
university at once
intellectual
life.
years before (A.D. 1277) the doc-
trines of the mystic schoolmen, Sigerius of Bra-
FOREIGN MISSIONA R Y.
63
and Boetius of Dacia, had been summed up and Bishop Stephen had obtained their condemnation by a Council of Doctors. The general outline of these doctrines suggests a somewhat Agnosticism. Sigerius daring bant
l
in 2 1 9 articles,
Trinity, believed that this life is that prayer is of no value, that there are He falsities in Christ's Law, as elsewhere.
denied the all,
declared that
ent can be
it
cannot be that anything exist-
made out
of nothing.
He
practically
concluded that a thing might be true in philo-
and yet false in the Catholic faith. Theological condemnation notwithstanding, these ideas were still in the air, and Lull set himself to combat them. During 1297 or 1298 he in a book which these errors are published forward, though in inverse order, and brought The book 2 has not been combated one by one. sophy
edited, but lies in the Paris library, entitled Demodum dialog* edita contra aliquorum
claratio per
et eorum scquacium opinioncs, the same as that which figures in the catalogue as Liber contra err ores Boetii et Siycrii.
philosophorum
and
is
While thus taking mental contests
of his great purpose. 1
2
share in
his
of the day, Lull
Dante, Paradiso,
He was
the
never
seriously alarmed
x. 136.
Chart. Univ. Paris, vol.
i.
great
lost sight
p. 556. note.
RAYMOND
64
LULL.
at the lack of motive
power in Catholic Chrisand availed himself of the reputahe tianity; tion he had won to seek to bring the influence Paris University to bear upon King Philip In the records we find a letter which
of
the Fair.
he
addressed
to the university exhorting it " " at studium the king to found a pray This letter Paris of Arabic, Tartar, and Greek. to
expresses so fully Lull's broad enthusiasm that
we quote "
it in full.
Faithful
to
deepest charity,
1
God is who sets
he,
and inflamed by
himself to the know-
ledge and desire of supreme Wisdom and Love, directing the ignorant, illuminating the blind,
bringing back the dead into the way of life, and who for the will of God does not dread the
danger of his own adversity and even death.
Who Who this
shall declare his great glory and renown ? can count the generations of infidels who
day know not God
how many
?
Who
can think out
them are
slipping, through their blindness of error, into the darkness of Hell ?
Oh
sorrow
of
!
lament indeed such woes, ye
faithful
Christian people. " Thou fountain of heavenly wisdom, which in Paris hast intoxicated with wondrous teaching 1
Chart. Univ. Paris, vol.
ii.
p. 83.
FOREIGN MISSIONARY.
65
.professors so many and of such authority, pour forth, I pray, thy torrents to the lands of the
and water their dry hearts with the heaven drive away their darkness, and Alas open to them the rays of eternal light. when shall it be that all nations shall walk in thy light, and thai every man, walking in the unbeliever,
dew
of
;
!
splendour of thy sun, shall see
God ? " With desire have
how
to greet the
light of
because
it
I,
Eaymond
Lull, desired
to be longed for
is
supremely and because it can be performed by those whose understanding the this,
by
all
faithful
Christians,
highest wisdom has divinely illuminated. Happy is that university which gives birth to so many defenders of the faith and happy is that city ;
whose
soldiers,
armed with wisdom and devotion
subdue barbarous nations Lord! shall Supreme King. When,
to Christ, are able to
to the all
the earth adore Thee,
bless
Thy name, when
tongue serve Thee
?
when shall
Consider
shall it sing every tribe this,
and and
ye reverend
and masters, in your intellects and wills, whose you object is the highest truth and the For as God is to be apprehighest goodness. hended and to be loved because He is supremely true and supremely good, so is that apprehension to be mighty because He is infinite, and that
fathers
RAYMOND
66
LULL.
love to be intense at all
He
times because
is
Oh, how happy were
the Apostles and their sound went because out into all Martyrs the earth, and the words of their preaching eternal.
Jesus Christ to the ends of the world
!
Oh,
precious in the sight of God is the death those who have called many from death
how of
into
life
now
to
Oh, would that there were
!
many
walk in their footsteps truly glorious would it be for the whole of Christendom and necessary too, for, as I well know through !
personal experience, there are many philosophers among the Arabs who are endeavouring to
pervert worshippers of Christ to the error of Mahomet, and the sons of the infidels reproach '
us, saying, "
Where
is
their
God
'
?
Moreover, the Jews and Saracens, as far as they are able, are seeking to convert *the Tartars and if it should happen to their sects ;
that the Tartars should which God forbid become Jews or Saracens, it may well be feared that it would issue in irreparable harm to the Such harm took place whole of Christianity. !
through the heresy of Saracens had accepted
Mahomet it,
;
for
when the
they came flooding
over us, and the third part of Christianity was The multitude of the Tartars overwhelmed.
cannot be counted, and in the shortest period
FOREIGN MISSIONARY. of
time
has subdued by
it
many kingdoms and "
Ye
67
warlike power
its
principalities.
reverend fathers and masters, how a peril hangs over the whole Church of great see,
God;
unless
which
the
your whole
wisdom and devotion, by Christendom
of
is
upheld,
opposes saving shield against the unfaith of if it fail in stemming-back the the Saracens its
;
I will say impetuous torrent of the Tartars no more, but consider, I beseech you, what may is
it
that the adversaries of
happen.
Strange
God
more numerous than His defenders,
that
are
more are those who blaspheme Him than who praise Him. God became man for
those
the sake
might
now as
of
men, Himself
men
restore
fallen
the
to
He
away from the unity
Greeks
and
many
Consider
how
how
a persecution Consider of what
died that
He
Yet many have
life.
of the
other
Church,
schismatics.
a return for good is being and rendered to God, how great an insult by those who were created for His praise, and great
believe.
evil
threatens
we
shall
us
who
be called
in question by God at the Last Judgment, when He will require from us an account for the
death of those who, through our preaching and
example, ought to have enjoyed eternal life. " Thus conscience stings me, and compels
me
RAYMOND
68
to is
come
LULL.
whose discretion and wisdom
to you,
supremely concerned to bring about a mighty
remedy,
pious, meritorious, a service pleasing to the whole world. I
God and useful mean that here in to
Paris,
where
the
spring
Divine knowledge gushes forth, and where the light of the Truth shines forth on Christian of
peoples, there should be founded a faculty for
Arabic,
may
be
Tartar,
able
adversaries of
and to
God
Greek
Thus we
studies.
the languages of the and that our learned men,
learn ;
by preaching to them and teaching them, may by the sword of the truth overcome their falsehoods and restore to God a people as an acceptable offering, and may convert our foes and And if it please God that this His to friends. should come about, He will be bringing about for us the greatest possible exaltation and
And of this inestimextension of Christianity. able benefit ye will be the beginning and thou, University of Paris, in vain shalt thou declare ;
thyself least in thy learned men; for from thee shall issue light to all nations, and thou shalt
bear testimony to the truth and to thee shall flow together masters and disciples, and all shall ;
drink from thee universal knowledge. What good shall there be in the volumes of the Greeks and Arabs that shall not be known to.
FOREIGN MISSIONARY.
69
thee when, without an interpreter, thou shalt Who can estimate how their languages.
know
great praise and honour to God, how great compassion of love towards the poor wanderers, and how much good will follow in this and from this place. "
And
your
easily come about if ye offer to the illustrious King of France, petitions
that he
this
who
may
stands out the noblest
among the
the earth think well to extend his kings well-deserved charity to this most noble purpose, namely, to found and to endow the aforesaid of
faculty or faculties. "
He will hear you, I make no doubt at all, when once he has grasped the importance of this matter."
Two are
still
other letters extant. 1
of
One
Lull's
on
this
subject
of these is addressed to
of France, in which the City of spoken of as the mother and mistress of Christian truth and knowledge. The other is to a friend. These epistles Kaymond dictated when he was staying in Paris the second time
Philip,
Paris
King
is
(1298-1299). Finding, after eighteen months in Paris, that
he made no more impression on King Philip than 1
Denifle's note to Chart. Univ. Paris, vol.
ii.
p. 84.
RAYMOND
70
LULL.
he had made on others, the indomitable enthusiast, thrown back once more upon his own efforts, departed to the nearest piece of missionary work that he could find. Africa seemed still closed ;
he therefore went back himself
to
Saracens
We
the
to
conversion
Majorca, and set of the numerous
remaining in the island. have traces of his activity on still
this as
on many others of his journeys. At Genoa, in form of he finished a shortened February 1300, the Ars Generalis, and at Montpelier he issued a Tract on Preaching. When he reached Majorca, his well-stored
mind poured
forth
in ever-abounding publications. of his works bear date 1300,
A
its
thoughts
large
number
and were issued
from Palma or Montpelier. It is also recorded " that innumerable Saracens there he brought into the way of salvation." The prophet had honour in his own country.
CHAPTEK
VI.
MISSIONARY AND ALCHEMIST.
CUBING began One
of
the thirteenth century a new peril to threaten the civilised world.
those vast unrests which from time to
time force barbarian hordes from their remote
upon the cities of established realms had brought the fierce Mongol tribes sweeping through Asia and Russia, until they impinged fastnesses
upon the very shores centre
of the Mediterranean, the
Their
the world.
of
tribal
name
of
became known to everyone, and with that name was associated every horror of blazing Tatars
holocausts of human heads, outrage of every sanctity of home and life, wild orgies and debauches of blood. When Saint Louis of cities,
France heard
of
them he
cried, according to the
"
old story, Well may they be called Tatars, for their very deeds are those of Tartarus." They
seemed to the conscience 71
of
Europe
to be
the
RAYMOND
72
locust-spawn of
and
the pit foretold in the Apoidea has made permanent
this
calypse the first r in their
was
It
pun.
name
as a record of Louis'
impossible
like
missionary
LULL.
an
for
sharing
in
earnest
the
great
supremacy of the world, eager for the triumph of his Lord, to He had already beheld ignore this portent. efforts on the part of Mahometan and missionary Jew to win these invading hordes to their faith, and, as we have seen in his letter to the University of Paris, he was anxious to make a similar attempt, for Chrises glory. While he was working in Majorca, rumour brought the struggle
the
Lull,
for
spiritual
news that Cassanus, " Emperor of the Tatars," was making all Syria, including Cyprus, his own. Lull's zeal saw its opportunity, and he instantly took ship to Cyprus. Arrived there, he found, instead of the sacked cities and infuriated warriors of his vision, the sunlit lands of Cyprus the whole news was false.
in their usual calm
:
He
thereupon put to himself the inquiry, what God's will could be in allowing him thus to be misled
with
?
Not
in vain
had he been
filled,
surely,
longing bring the Tartars to no action could be unguided his Christianity this
to
;
Cyprus must have been for some purpose, which it was now for him to discover. The
visit to
MISS IONA RY AND AL CHEMIST.
73
"
Lord, what cry of the first great missionary, " was ever ou wouldst Thou have me to do ? Lull's lips. He knew himself impelled to use his opportunities in the island where he found
He therefore went to the King of and besought him that he would compel Cyprus the infidels and schismatics to attend Lull's Jacobites, preaching on the subject of the Faith. 1 and as well as Moslems, Maronites, Nestorians, were thus to be brought to the Catholic fold. These enforced attendances at a Christian apologist's lectures would, we fear, have gone himself.
sorely
the
against
somewhat
of
the
grain.
We
scene in
Lull's
can
imagine
mind from "
the graphic picture of Browning in his HolyCross Day," describing the annual compulsory attendance of the Jews at a Christian
sermon in Eome
but there is at anyrate the the present case that no worship was " " of enforced, and that apparently the predicatio Lull was to have been accompanied by a ;
relief in
"
which the heretics could In fact, all that we have Lull assures us that he confidently
in disputatio," their say.
have seen
of
" Momminoe, and Bouville speaks of Salzinger speaks of while editor of the Life in the Ada Sanctorum the Georgians," 1
"
plausibly suggests, Maronites.
' c
instead
of
these
unknown
sectaries,
RAYMOND
74
LULL.
appealed to reason, and would scorn compulsory assent.
The King of Cyprus must have speedily found that he had rather more of the zealous missionary's requests and plans than he cared Lull asked him also to send him to the
for.
Saracen Soldan, and to the King of Egypt and of Syria, that he might inform them of the holy Catholic
faith.
But kings have not usually stir up religious strife among
been very ready to
their subjects, or to send missionaries for the their brother inonarchs, and we
conversion of
"
King of Cyprus cared for none of " these things." Whereupon Lull, trusting in Him who gives the word with great power to those who preach, began to work sturdily find that the
amongst the aforesaid heretics, by preachings and disputations, with God's help alone." This vigorous preaching campaign was interrupted by a strange illness which came over him. It was some time before he found out the cause of his weakness. During his stay here he was being ministered to by two assistants, a clerk and a These two, " not setting God boy servant. before their eyes, and unheeding of their own salvation, thought to gain unjust possession of he the goods of the man of God."
When
perceived that he was being poisoned by them,
MISSIONARY AND ALCHEMIST.
Eaymond
"
75
dismissed them from his service with
a calm and gentle heart."
Escaping thus the
brethren, which were his portion
perils of false
as well as that of his great predecessor Paul, he removed to Famagusta, a town on the south-east of the island,
the guardian
where he was joyously received by of the Church and assiduously
nursed back to health.
At this period of his life contact with the schismatics of the Church fired his imagination for their conversion to Catholicism.
Reports of
huge and remote travel which have come down to
us
may
be dismissed for lack of evidence
;
apparently Lull visited Armenia once or more during his residence in Cyprus. It was during the fall of the year 1300 that he reached
but
the island.
He
states that in
wrote a book about what a
God
about a
find
in
further
urbe
Alleas
reference
January 1301 he
man ought in
in
to believe
Armenia. his
We DC
treatise
1
where he speaks of having gone to Fine, He did not stay Cyprus and into Armenia. there long, for he found the climate unhealthy. Reflexions of his teaching and controversies with the Eastern heretics are to be found in
the works dating from these years. his
many
of
In one
of
works we have represented Five Wise 1
Dist. 2, part 3.
Men
RAYMOND
76
LULL.
a Latin Christian, a Greek, a a Jacobite, and to them presently Nestorian, " comes a Saracen Oh, what a danger," cries " that it should be Lull, any of these who should
coming together
:
Men
then
proceed to debate their respective tenets.
The
convert
Latin
the
The Wise
Tartars."
the
maintains, against
Greek, that
the
Holy Ghost proceeds from the Father and the Son against the Nestorian, that in Jesus Christ there is only one Person against the Jacobite, and that in Jesus Christ there are two Natures ;
;
;
against the Saracen, that in God there is a Trinity, and that there has been an Incarnation.
Doubtless
we have here
the echo of
many an
earnest debate.
We
have
traces
of
wandering over Europe
indefatigable man amidst the centres of
the
learning of France and Italy, and at his favourite Either Genoa, lecturing and writing books.
during this
mind
led
him
period or earlier his inquisitive to search out the secrets of such
alchemy and science as was attainable.
many
points
there
is
a
In
striking resemblance
type of mind and that of his The great English contemporary Eoger Bacon. man who believed he could find a universal
between
Lull's
transmuter of thought applied the same idea world of matter. Physical
of universality to the
MISSIONARY AND ALCHEMIST.
77
and mental science were conceived of same method. It was a deep and true idea which began and closed the statements of analysis of the earliest alchemists with The man ascriptions of praise to the Trinity. who sought to discover the elixir vitae and the science
as parts of the
stone incurred popular suspicion most wizardry, but to himself he seemed to be searching into the hidden regions truly of God's working. Lull was convinced that philosopher's
of
his
Ars could be applied
to medicine, to physics,
astronomy, to mathematics, with success as In the course of his unfailing as to theology.
to
travels he
there
came once more
to Montpelier, and the friendship of Arnauld de VilleArnauld was famous as an alchemist.
made
neuve.
Lull became his pupil, and procured from him the secret of transmuting metals into gold. This secret could be understood only by the pure in heart.
Into this study, as into
all others,
Lull
It was for the entered with deep devotion. wealth of God that the glory accruing should Lull's enthusiastic mind saw here be directed.
new
lever for moving the obdurate hearts of and a new means of gaining the sorely kings,
a
needed money for his great spiritual campaigns. The Church looked with grave suspicion upon all
such researches, and
round
the
fact
that
RAYMOND
78
LULL.
them has gathered a To this limbo of untrustworthy romance must be assigned the Lull took his share
in
mysterious halo of romance. detailed
and circumstantial accounts which are
given concerning his even the visit itself.
visit
No
to England,
perhaps
early authority can
be assigned to the details of this story, which has in modern times formed the subject of an
anonymous dramatic poem. It is stated that John Cremer, Abbot of Westminster, attracted by Lull's fame as an alchemist, sought him out by the orders of Edward II., and brought him England with promises of royal support for schemes against the infidels. He was lodged in the precincts of Westminster Abbey, and was induced to impart his secret of the philoto
his
order that the king might thus gold gained for a new Crusade. When the gold had been made, the king kept it and then refused to follow out the promise. sopher's the
stone in
use
This
is
believe
a touch of nature, and that
it
is
we may
well
what would have happened
under these circumstances; but in the absence of sufficient l authority we must pass the whole 1 This visit to London is mentioned by the Contemporary and in Salzinger's Life, with no detail save the mention of a renewed appeal to Pope Clement v. for the formation of misWe know that Lull was at Montpelier sionary monasteries.
MISSIONARY AND ALCHEMIST.
79
Certain it is that Lull wrote works on mathematics, physics, and natural science, and that many others on these subjects were Salzinger's great edition assigned to his name. does not include such works as the De Akliimia
story by.
1
the Apertorium de Veri Lapidis Comthe Compendium Transmutationis, or positione, These have been prethe De Secretis Naturce. 2 Opuscula,
served by the of
enthusiasm
centuries
after
of
his
his
disciples
death, and
a
offer
couple the usual barren jargon to the inquiring reader reference to the classified list of to-day.
A
formed through the loving industry Perroquet, will show how many treatises on chemistry and medicine are assigned to him.
of his works, of
in April 1305, for he there finished his work De Fine, and he was in Majorca in December of the same year. The record necessitates the insertion of the English visit between these dates. To add to the difficulty, the date of the accession of
Clement It
is
v. to the papal throne
was not
till
November
therefore impossible that the appeal to this
1305.
Pope could
have been made during the English visit. The editor of the Acta Sanctorum, feeling the difficulty and yet the necessity of accepting the authority of the Contemporary biographer, suggests that the appeal was made to Clement before his papacy. Wadding expresses disbelief in the story, and denies the genuineness of the books of alchemy said to have been issued by him there. We have, however, a note at the end of one edition of the Ars Generalis that it was begun in London in
November 1
1305.
This, if genuine, settles the question. 3 Edition of A,p, 1542.
Edition of A.D. 1546.
RAYMOND
8o
A
LULL.
brief description of his
Arbor Medicince will
show that no permanent contribution has been made to the mental wealth of the race. It was a favourite device of Lull, as a variant from his
revolving
circles,
to
picture
a
tree
with
branches, twigs, leaves, and fruit. the root of this tree is a circle composed
root, trunk,
At
humours, and theredivded into four parts the choleric,
of letters signifying the four
fore
it is
sanguine, phlegmatic, melancholic. Along the trunk are the four terms, caloric, dryness,
Thence two great branches humidity, frigidity. are divided, each with its meanings, and so on through the various subdivisions of the
tree.
From
the apposition of these various fruits and products in some mysterious way results were obtained.
This tree very frequently emerges in Lull's The theory of the illustration
various works. is
as follows
:
The roots are the principles of the art. The trunk is the substance or the entity which results from the union of the principles.
The branches are the principal parts the species of the subject. The twigs are the various faculties or properties.
The leaves are the
accidents,
powers
or
and
MISSIONARY AND ALCHEMIST.
8t
The flowers are the natural operations
of
the other parts. The fruit is the result of these operations.
In the Arbor Scientice we have different pictures of the Tree Vegetable, the Tree of the Sensations, the Imaginative, the Human, the Moral, the Angelical, the Material, the Celestial, the At the roots are chaos on Apostolical, etc. etc.
one side and hyle (matter) on the other. the one side stands Raymond, on the other an inquiring monk while above the tree is some the
On
;
apparently that of Christ, cutting If we may judge by the enthusiasms
celestial figure, off
a
fruit.
of the Lullists in the following centuries, all this
conveyed some satisfactory meaning to them, and we may be assured that at one stage of
human
inquiry
the
system
played
a
useful
But any system which tries to make part. all knowledge plain to every intellect, independent of its calibre, must fail. A vast number of treatises are attributed to His faithful Perroquet gives a list his pen. of 488 separate works, and evidently takes " The mere great pride in their multitude. " show the subtilty of the spirit titles," he adds, But this is only a portion of this great doctor. of his works, which are more than four thousand 6
RAYMOND
82
LULL.
in number, in the opinion of several trustworthy authors." There is a great deal of repetition, as is natural when we realise that mostly we
have here reports of sets of lectures in which his Ars was applied to the various subjects of universal knowledge. Many of them are no doubt genuine products of his enormous mental But care is needed in activity and enthusiasm. extracts we using whereby may decide on the origins
of
his
system.
When
a
School
of
formed in an uncritical age, we Philosophy have always to watch for accretions through is
the zeal of partial disciples, who seek the great name of the master for theories of their own.
One work accepted as genuine by good Lullists De Auditu Kdbbalistico, and an attempt is made to connect the Ars of Lull with the Kabbala x of. mediaeval Judaism. The name Kabbala is in this little work derived from is
entitled
(Ch)abba, Father, and Allah, God, (!) and a semidivine authority is ascribed to it. But nowhere else in the vast areas of printed page which
have come down to us under
we
must
ably that some 1
Lull's
name do
any reference to the Kabbala, and we conclude that the work is spurious, prob-
find
later
Kabbalist borrowed the
For a short account of the Kabbala, i. p. 417 foil.
of Philosophy > vol.
see
Uebenveg, History
MISSIONARY AND ALCHEMIST.
83
prestige of the name of Lull to gain a better Originally the standing for his own study. Kabbala was a system dealing with the nature
man, of Deity, and His emanations. By a method of and with the mystic typical dealing of and the Hebrew even Old letters, words, Testament a huge superstructure was raised, In its later meaningful only to the initiated. its upholders frequently found developments of
themselves led to the doctrine of the Trinity and the Atonement as represented in Christhe Kabbala thus played an important tianity in Christian Church about the era of the part ;
There is a surface resemblance between some of its methods and those of the Ars Magna, but it is only on the surface. It is quite imaginable that some devout Kabbalist wedded his system to Lullism, and gained repute the Eenaissance.
for
it
by thus borrowing plumes.
It
is
just
possible that Lull came into contact with the Kabbala in his later days. The author of The
Zohar, which professes to be a compilation of doctrines communicated by God to Adam in Paradise, has
Leon,
known
been
stated
been discovered to be Moses de have died A.D. 1305, and it has that this book was brought to
to
Catalonia during his lifetime. Thus, while Lull had met with it, it is possible that
it is
RAYMOND
84
certain that the original
LULL.
Ars was written long
before any possible point of contact. The various works on alchemy assigned to Lull have better claims to his name. After an
inspection of several of them,
we
no reason
see
De authorship. denying Ars Quinta Essentia, Operatrix, Apertorium, Natural Magic, are to be found bound up The
his
for
treatises
with other tracts on alchemy by Arnauld de Villeneuve, John of Kupescessa, or Albertus
Magnus, the intellectual
fact
being
interest
of
that
awakened
the
the
age necessarily reached out to the secrets of nature as well as to those of mind. The magnificent idea of one universal principle running through the whole of a Universe conceived as the expression of the
mind
of
captured
one
Divine
Lull's
Being
enthusiasm.
detailed incursions
into
had thoroughly His huge and
these regions were, in
cumbrous but thoroughly mediaeval manner, the same attempt as found expression in our own Natural Law in the on these groping exSpiritual our modern that periments knowledge is built. In the treatise on the Quintessence we find accounts of various stills and retorts showing how to extract the four elements from everythe fifth thing vegetable, animal, and mineral times
in
Drummond's
World.
It
is
;
MISSIONARY AND ALCHEMIST.
85
essence thus obtained can be applied in human medicine, in the transmutation of metals, and in In the ATS the formation of precious stones. " from we have revealed secrets Operatrix
The author was praying with
heaven."
hands
;
there are four sections
"
the
;
lifted
first
and
fourth were not revealed to me, Eaymond, as were the second and third." " I got them from
King Eobert under a secret seal, experiments which had been made by Arnauld de Villeneuve." The author refers to Avicena, the great Moorish physician, and describes the obtaining of the Water of Life. " Whoever uses it will have no if a man will infirmity which this cannot cure use it as he ought, he will not die, apart from ;
extraneous violence, of
any
disease, "
natural one ordained of God." the four elements, but It burns like a candle
not
is
save the
formed of an element.
It is
itself
but seeming taste is above
this is
;
does not
it
Its really burn. In others, its fragrance surpasses all others." the Apertorium the description is given of the
stone.
"
A
all
stone
composed only purged of all phlegmatic material and corruption, which is death." In his Natural Magic we have prephilosopher's the four
of
elements.
scriptions for the Vitae, etc. etc.
Water
It
is
of the
Moon, the
Elixir
His Vacle Mecum, or De Tincturis,
RAYMOND
86
LULL. "
tincture of mercury, fermentation, and the like. There is a certain hesitation
speaks of fire,"
in accepting portions, as
some
of these as
genuine
;
obviously
Ars Operatrix above, are inserted from some external source, and we can in
the
at once dismiss the
compendium
of the trans-
mutation of the soul, and of the art of metals, handed on by Raymond to Rupert (!), King of the English. Wadding, Mut, and the compiler of the Ada are eager to prove that Lull could not have written books on alchemy and "
magic which are unworthy of a Christian man, but are fit for hell." Certainly many works were falsely assigned to him, and it seems Testamentum Novissium established that the
the
"
made
in the island of England, Catherine in London, towards Castle before the Chamber {versus partem
assigned to him, in the Church of
St.
ante Cameram), in the reign of Edward, in whose hands we place this will, in the year
castelli
1332,"
is
condemns
only because the date We but from internal evidence.
spurious, not it,
shall see that
after
Inquisitor-General of
Lull's
death Eymeric, the
Aragon, fiercely impugned
orthodoxy and prevented his canonisation His apologists because of his works of alchemy. some to with success, that he had attempt prove, been confused in the minds of his enemies with his
MISSIONA K Y a certain other
from Judaism.
AND AL C HEMIS T.
87
Eaymond, a spurious convert But if Dominican hate might
impugn orthodoxy by thus bringing in false the other hand Franciscan accusations, on an age when chemistry still apologetics, in seemed to savour of the black art, has evidently been too eager to free natural science. certain
We
its
hero from any taint of
have seen above that a
number of the scientific works menmarks of Lull's style, and that
tioned bear
the leading principles of his religious and mental history would lead him to apply the method of universality to the secrets of the Universe. The mere multitude of works of this nature
ascribed to Lull witness to the great hold he had gained on the imagination of his age, and it is a
pleasure to find at the shapeless foundations of natural science the same figure which we have to discover, beheld bowing before the Cross eminent amidst the logical scholasticism of the ;
man whom we have watched driven from earthly lust to heavenly love to behold, mighty as the captivator of the intellectual imagage, the
;
ination of the age, the ardent missionary, braving the perils of the ocean and the dangers of the
heathen for the love of Christ. is
its
in its right place
own
ideal, the
when
it
Knowledge
Surely knowledge itself with
crowns of
God
in Christ.
RAYMOND
88
LULL.
It is easy to be impatient with the barrenness
and a word-chopping which has had its day and played its part. We are bound, after a considerable amount of weary wandering amidst of a logic
verbal wildernesses, over acres of printed page, to acknowledge the justice of the
ruefully
of one who has given thorough examination to his logical method 1 " That the whole Art of Lull is plainly worthless needs now no special further proof. I might indeed
utterance
:
have
feared
nonsense
so
blame that I a
large
but I should have I "
have
given
such
space in my exposition, incurred heavier blame if
had passed by the Ars Magna in silence." 2 I may by this means save my contemporaries
(or perhaps posterity) the trouble of wandering in his enormous and abounding wilderness." 3
But we who windows cannot
afford
built foundations
now
stand
the
at to
high
despise
palace those who
out of sight, even though
modern builders would build
And
better.
it is
not for his logic or his alchemy that we remember Lull, but for his undying enthusiasm, his unfailing faith, his deep mystic devotion, his joyous love for Christ and the world. 1
2
Prantl, Geschichte der Logik iii. 177.
Ibid.
im Abcnlande. 3
Ibid.
iii.
145.
CHAPTEE
VII.
AFRICA ONCE MORE. dates
LULL Famagusta
his
in
De Natura at treatise December 1301. It seems
probable that the mysterious illness referred to in our last chapter, said to be due to poisoning
and the
effects
of
the
journey in
unhealthy Cyprus during 1302. We have books dated from Genoa in February and May 1303. Soon after this he visited his beloved Paris once more, for he finished the Discussion of Faith and Intellect there in October of that year. The main object of his exhortations was evidently the same for after this visit to Paris he returned to the palace at Montpelier, and, as he tells us in his note at the end of his Disputation of Raymond with Hamar the Saracen, he presented proposals for a
Armenia, kept him
in
;
campaign against the unbelievers. Apparently circumstances had so far modified his plans that
RAYMOND
90
LULL.
genuine armed Crusade was contemplated. In Lull's presence the King of Aragon sent a
a
the Pope offering his kingdom, his his person, army, and his treasure to fight the Saracens at any time it might please the Pope
letter
to
and Cardinals. But the days of the Crusades were over, and nothing came of the king's offer. For some time Lull remained for the most part in his native island. He was at the palace in Montpelier in April 1305 (when he finished his work De Fine), and again in December of the same year. During this interval must have occurred, if it occurred at all, the reputed visit No to London referred to in the last chapter. doubt his energy took him to many places for
preaching and lecturing, of which we have no trace. But in the year 1306 the old missionary fervour, inflamed
by successes among the Saracens
of the Balearic Isles, drove
him
forth for a
new
attempt upon their stronghold of faith on the North African coast. He landed in a ship from
On the journey at the port of Bugia. 1 he much impressed his fellow-voyagers with his Genoa
Immediately on landing, like he commenced to preach in the He wasted no time in great square of the city. dialectic
Jonah 1
Famous
bougie.
skill.
of old,
in those
days
for its
wax
;
hence the French word
AFRICA ONCE MORE.
91
"
The Law of the Christians The Law and acceptable to God. holy, of the Saracens is false and full of error, and We seem to this I am prepared to prove." appeasing prejudice.
is true,
recognise in this action not merely the missionary eager to lead unbelievers to the truth, but the enthusiast who, under the dazzling splendour of
the Vision of the Christ, set
Him.
it
as one of his aims
We
cannot be surprised that, as he preached at large in Arabic, a multitude The rushed upon him attempting to stone him. to die for
ecclesiastical ruler of the city, himself famed as philosopher, sent messengers to rescue him
a
from
the
violence
brought before
man
this
him
of
the
mob, and had him
When
for private judgment. inquired of Lull how he could be
so
mad
as to thus preach publicly against Mahometanism, when he knew that such action exposed to judicial sentence of death, Eaymond answered that the true servant of Christ, knowing ex-
perimentally the truth of the Catholic faith, ought not to fear the dangers of bodily death when he might be the means of bringing the grace of spiritual life to the souls of unbelievers. long debate followed, in which Lull brought
A
forward his favourite argument of the necessity of the Trinity to save the Deity from the charge of
the
otiose.
Meanwhile the mob remained
RAYMOND
92
LULL.
but outside, raging for the blasphemer's death the magistrate forbade their interference, and sent Lull to prison, reserving him for the legal ;
He
death penalty.
did not, however, reach the
had been much maltreated by the mob, beaten with fists and clubs, and dragged by his long beard. He was cast into a noisome before he
jail
dungeon
close
to
where
the
life
sewer
of
the
thieves'
was
barely supportable. The next day a great Council was held of all the Mollahs, under the presidency of their chief, quarters,
and
it
was decided that Raymond should be that if they found that he was
brought forth
;
a philosopher, he should straightway be put to death but if he proved to be a man of no ;
special intelligence, he should be allowed to go One of those, however, free, as being a fool.
who had been on board with him during
the
journey from Genoa and had frequently heard his reasoning, urged them, in alarm, not to allow him to appear in the judgment hall, for he would advance such arguments as it would be difficult or impossible for them to answer. His foes, therefore,
of
insanitoriness to
paid his powers the compliment
leaving him of
in his
put an end to his
The
severity and were likely soon quarters life, but the merchants of
prison.
Genoa and Catalonia who resided
in
the city
AFRICA ONCE MORE.
93
used the weight of their influence to procure
some
alleviation of his imprisonment.
In this months. him.
Saracen
Many
prison Lull
attempts were
Every inducement was
dwelt for six
made
to convert
offered
"
freedom, that
but, founded on the Eock, money man of God Eaymond answered, If you
wives,
;
'
believe in the Lord Jesus Christ,
and
will
will give I promise
up that erroneous creed of your own, " you the greatest wealth and eternal life.' After many such debates it was determined that a Saracen champion and Lull should be pitted against each
other,
that
each
should write a
book in which his case should be presented, and that that cause should be adjudged victor whose It is reasonings were decided to be the bes,t. characteristic of the age and its faith in its Indicause that this method should be chosen. viduals have been won by such disputations causes, which depend on the assent of multitudes, A year or two later (probably A.D. 1308) never. the book made by Lull for this occasion was published by him at Pisa, entitled The Disputation In it of Eaymond with Hamar the Saracen. Hamar asserts that he will prove the Incarnation and the Trinity to be impossible. It is therefore agreed that each shall make his book on the subject, and that the whole shall be sub;
RAYMOND
94
LULL.
mitted to the Pope and the Cardinals, and also to the Saracens. Thereupon the Saracen re-
marks that he
he can give reasons so strong that no Christian can confute them. His case is naturally put in the very will begin, because
baldest and shortest form. Lull then rejoins, and argues triumphantly. The volume, published when Lull had left Africa, contains a treatise
adapted rather to the rousing of the missionary enthusiasm of the Christian of Europe than the conversion of the
Moslem
of Africa.
The author
draws attention to the development of the Tartar There are three sections of the Tartars. empire. The Great Cham rules the first, and he has been preached to by Prester John
;
the second
lies to
the north, and dwells in Cotay the third great Tartar chief (called Corbenda) rules Persia, and ;
has
been converted by the
Saracens.
It
is
only seventy years since the Tartars appeared, and yet these three rule more land than all the Christians and the Saracens together.
The
Nestorians and Jacobites, in their hatred of the Latins, have attempted to convert the Tartars,
but they have
failed.
to the Latins so
world
that
if they will. the greatest possible
But God has given power they can win the whole Hence Christianity is in danger, unless the Church
become truly missionary.
AFRICA ONCE MORE. The usual versy.
We
result
can
95
came from such a contro-
well
believe
the chronicles,
which declare that the argument of the prisoner was so convincing that the remedy of force had to be used. The King of Bugia, who lived at Contextina, heard of its fame, and determined that the only safety was to be found in the The fact that lifelong expulsion of the arguer. he was not put to death speaks of several The first savage fanaticism had been things. soothed to rest, Lull's intellect had won respect, his fame made the Moslem ruler unwilling to embitter his relations with Christian kings by " Illuminated Doctor." He was put slaying the on board a ship bound for Italy, with the most stringent orders that he was to be prevented from setting foot again on African soil. Whether through chivalry of intellectual respect, or possibly through superstitious fear of alchemist repute, the Saracens allowed Lull to take all his books
with him.
Thus ended
(A.D.
1306)
Lull's second
attempt at converting the unbeliever in his land.
own
The vessel on which passage had been secured was overtaken by a most violent storm some ten miles from the port of Pisa, and wrecked upon the coast. Many of the passengers were drowned but Lull, with one companion, came ;
RAYMOND
96
LULL.
naked and just alive, while all his books were lost. He made his way into the city, and was there received with great honour. For he had devoted his life to the forty years great it was only right that dismissionary work tinction should be conferred upon the famous ashore,
:
European reputation, who at the age had himself risked the wrath of the heathen, had faced the foul discomforts of a Moorish prison for half a year, and had come teacher, of of seventy
through a shipwreck.
He
promptly
set himself
the publication of the ATS Generates in its final form, and remained in the city for a couple of years. 1 From this time we seem to find a to
certain
declension
from
the
method which hitherto had
purely sufficed
spiritual for him.
He
appeared in the City Council of Pisa, and
led
the citizens
by
sending
letters
to
College,
urging
the
his
the
eloquent appeals into Pope and the Sacred
amalgamating
of
all
the
military orders into one band of Knights, who " should wage perpetual war against the perfidious Saracens." In the Disputation with Hamar,
quoted, which was published during this stay in Pisa, he formulates his appeals to
already
1
"We have a trace of travel during his Pisan residence in Ars Utriusque Juris, dating its com-
a note at the end of his
pletion at Montpelier in January 1307.
AFRICA ONCE MORE.
97
the Holy See. First, he urges, as of old, the institution of four or five monasteries for study-
Second, that there ing missionary languages. should be one order of Knights, who should vow war against the Saracen. He was to be attacked first
in
rich
Granada,
finally in Syria.
next
in
Thus the wealth
Barbary, and of the earlier
conquests would furnish sinews of war the Holy Land itself was so barren if it
were attacked
conquest, 1 deplete the Christian resources.
proposed that a
tenth
of
first,
the
;
whereas that
its
would simply Thirdly, Lull
revenues of
all
churches should be devoted to this end.
The enthusiasm with which Pisa and
its
Council furthered his proposals encouraged him 1 Zwemer, in his Life, which came to hand after this chapter was written, claims that we must, in accordance with the general tenor of Lull's life opinions, interpret this proposed crusade as one of purely spiritual force, but the argument here quoted admits of no interpretation other than that of
physical force and material resources. It is true that in the "Memorial (or Rule) of the Brethren and Sisters of Penitence who dwell in their own homes," dis-
covered by Sabatier in 1901, we find that the brethren were not to take up deadly weapons against any, or even to bear
them. iv. in
But
in the Rule given to the Third Order by Nicholas is significantly turned into a provision that
1289 this
they are not to bear arms excepting in the cause of the Church (Church Quarterly, April 1903). Even if Lull was a Tertiary, this significant variation from the counsel of St. Francis indicates the hesitation in men's minds.
RAYMOND
98
to go once
Genoa. ful
still.
more
summer
of
1308)
to
He was there, if possible, more successHe received from this city similar
approval many of the noble ladies, with his zeal, came forward with large gifts,
letters of fired
(in the
LULL.
and put florins
l
;
at Lull's disposal thirty-five thousand the recovery of the Holy Land.
for
Encouraged
by
this
popular
and
practical
support, the indomitable old man set off once more. Leaving trace of his presence at Montpelier in the publication of a book, he climbed
the Alps, and presented himself before Clement who had moved the papal chair to Avignon.
v.,
But he gained scant attention there. Clement was far too much occupied in ensuring his own safety under the protection of the French monarch, to find time for visionary enthusiasts. The dainty Cardinals and Papal Court pointed the finger of ridicule at the eager old figure in the rough hermit's habit the Great Exile was not favourable to schemes of spiritual extension. :
Finding the Papal Court indisposed to help him, Lull made his way once more, towards the end the year 1308, to his beloved Paris. He himself with gusto into its thrilling
of
threw
intellectual 1
life,
and
eagerly
Bovillus says 25,000 florins. cording to the French fashion.
lectured
on
Perhaps he calculates
his ac-
AFRICA ONCE MORE.
99
beloved Art, publishing books at a great rate. He now came into contact with a new force, which had increasingly been felt amidst thinkers
during the last years of the thirteenth century. Averroism was making a bold bid for the intellectual
dominance
of
the
world,
and,
recognising in the University of Paris the heart of Christendom, was making a strong attempt to
Lull found in its modern developthe incompatibility of theology and " the very doctrine of the pit, true philosophy
capture
ment
it.
of
"
against which he had been fighting all his life. Henceforth he combined with his excursions
Paynim enemy's country a vigorous the citadel of faith itself, and he within fight
into
the
Averroism unceasingly till his death. That we may understand this new foe, and the danger which was thus threatening the Eational Faith, which was the enthusiasm of Lull's life, we must give a short sketch of its philosophy.
fought
CHAPTER AVERROISM. 1
VIII.
THE COUNCIL OF VIENNE.
Moorish invasion
THEhad affected much
of
Southern Europe
the thought, as well as the politics and religion, of the Christian life of the Middle Ages. The Mussulman multitude
and
its
of
mollahs were permanently distrustful of
any science or theorisings that went beyond the But human plain interpretation of the Koran. thought refuses ever to be cribbed and cabined repeatedly Spain, the flowers
during
the Moorish
Moslem Courts were
of
rhetoric,
poetry, Undoubtedly at these epochs
more than Christianity the world.
to
In the tenth
dominance
;
of
radiant with the
science,
and
Mahometanism
art.
did
alive thought in
keep century the Kaliph
1 The many scattered references which are found to Averroes and Averroism may be ignored by the student if he has access to Kenan's lucid and learned essay on the subject, first
published in 1852. 100
AVERROISM
Hakem
n.
THE COUNCIL OF VIENNE.
had a library which
the age that the it a catalogue of
Court
was
the
so
101
impressed
Chroniclers wildly assign to 1
volumes, and centre acknowledged
400,000
his to
looked encouragement and a Then came frantic reaction. The help. usurping Vizir Almansur (A.D. 1002), through
which authors
for
motives
of this, or at interest, encouraged anyrate imposed no check upon its excesses. The world was as a consequence left the poorer by the destruction of a large part of this
magnificent collection of books. But the roots of philosophy, once planted, are difficult to kill, and they spread beneath the
even during the confusion of the eleventh Almoravides were rescuing Moslem power, but destroying Moslem thought. soil
century, while the
The Almohades, who arose
in
North Africa on
the speedy decay of the Almoravides, were as fanatical in their way but the liberal taste of ;
Abd-el-Moumen and Joseph Almansur stemmed the tide for awhile, and the Arab writers day were able, through their public and writing thinking, to influence the thought of the world. The Europeanised forms given to their names, and the frequent references to them in the scholastic literature of the mediaeval of
their
1
The Jfours
iit,
S-paiii, p.
155.
RAYMOND
102
universities
of
Europe,
LULL. this
prove
known
strong
Ibn Zohr (Avenzoar), Ibn-Badja (Avempace), and especially Ibn-Sina (Avicenna) and Ibn-Eoschd (Averroes), have left their mark upon the history of philosophy and natural science. Averroes, who was born in 1120 and died in 1198, was fortunate in his era, for the previous excesses of fanaticism had provoked a reaction, and the Mussulman Courts of Cordova and Morocco strove to revive in some measure the It was literary glories of the bygone centuries. a movement entirely dependent on the personal favour of the individual monarch, and Islam
influence.
itself
Ibn-Tofail,
reaped but
little
as Abubacer,
benefit.
which rested on the years Averroes was shortly before
The sunshine manhood of
of the
his death succeeded
by the clouds of disfavour. Practically he has left no name in later Mahometanism we know him only by his effects on scholastic thought. Legend has gathered round his person, and his ;
original writings
are
unknown
to us.
Kenan
remarks, on those who criticise the barbarism of his style, that the printed editions of his works " offer us a Latin translation of a Hebrew translation of a
commentary made on an Arab
translation of a Syriac translation of the Greek an as is text (of Aristotle)." It really
AVERROISM interpreter of
THE COUNCIL OF VIENNE. Aristotle
that
Averroes
103
merits
The great Greek was unknown to the Latin world until he was introduced to it by these Arab commentators. His Peripatetic School had faded for awhile then, after a couple of hundred years, the rediscovery of his works The later movements of gave it a new vogue. Greek thought in Alexandria eventually fired the intellect of the Arab philosophers of Baghdad and in its later stages Avicenna of our notice.
;
;
Baghdad stimulated Averroes. Through Averroes the philosophers of Christendom learnt the which were destined, by
principles of Aristotle, setting
new modes
of
thought in action, to make
own Our own at Oxford, Bacon, day. puts Eoger and Averroes of side Aristotle, by the recommends the study of Arabic so as to get possible the exact natural science of our 1
behind the bad translations, and thus to obtain true philosophic knowledge. Averroes busied himself especially with the He passes in review the rival origin of beings. 1
Latin translations
soon after the Arabic
made
direct from
introduction.
the Greek followed
The Greek
text was
brought from Constantinople. correct
of
to
say that the
metapli3 sical, and ethical writings of Arab philosophers. See Ueberweg, Hist. T
the
physical, Aristotle to the
Phil., vol.
Substantially, however, it is Scholastics owed their knowledge
i.
p.
430.
RAYMOND
104
LULL.
which in our own time have renewed their conflict, i.e. those of creation and development and finally lays stress on the Aristotelian opinion, in which tKe prime Agent, by giving movement to matter and transforming it until all that was implicit in it passes into actuality, brings about in the same act the composition of matter and its form. Thus all creation is reduced to movement. Nothing is created, for that which Matter is cannot come from that which is not. is eternal. But Averroes really parts company from Aristotle, and diverges into Platonic idealism in some of its forms, when he represents the continual growth and change of matter as a perpetual reaching after what is always existent theories
;
in
transcendent
actual
Intellect.
This
trans-
Thought, according to some Arabian philosophers, is God, necessarily the Eternal Cause of Movement. According to Averroes cendent
God
more remote than this actual which he thinks of as the " planetary When this transintelligence nearest to man." cendent intellect acts on man, there are inis
placed
Intellect,
dividuals
who
respond.
All
really the manifestation of intellect in the individual. of
the individual
(the
human thought the
The highest
Passive
is
transcendent
Intellect)
bliss is
a
union with the actual Transcendent Intellect.
AVERROISM
THE COUNCIL OF V1ENNE.
105
is continuous, and one in all indiwhose difference is in the degree of the illumination. The Divine, then, is unchangeable, is necessarily uninfluenced by prayer, and has no direct knowledge of, or dealings with, particular
This, then,
viduals,
that things. Again, the Actual Intellect alone to say, the common reason of humanity is
is
"
Divine Providence," says the Commentator, has granted to the perishable being the power to reproduce himself, in order to console him, and to give him this sort of imimmortal.
"
The resurmortality in default of all other." rection is a myth the individual has not :
The only immortality
is the conimmortality. sciousness of collective perpetuation of humanity, a premonition of the theories of Comte in the
nineteenth century. Such, in barest outline, is the doctrine of Averroes. Notwithstanding his profound veneration of Aristotle, the latter's latent nominalism
Arabian School, whose connection with Alexandria revealed itself
really led to a divergence in the
a
tendency towards Neo-Platonic idealism. of Averroes closed his influence on Islam but Judaism, under the guidance of Moses in
The death ;
Maimonides, provided him with many eager disciples, till the Latin Schoolmen, led by Michael Ere long the Scot, welcomed the new light.
RAYMOND
106
LULL.
Averroists
developed the doctrines of their master in directions which he would scarcely have approved. He had preserved the semblance of
immortality in his doctrine of continuance of the species in thought ;
the his
followers speedily altered the idea of the unity of the actual intellect into the identity of soul
men. 1
This doctrine roused the wrath and determined opposition of great schoolmen, such as Albertus Magnus and Thomas Aquinas, who were eager to purge the reputation of Aristotle from this travesty. Averroes, originally a devout Moslem, whose protest had been
in
all
the
application of philosophic refinethe plain words of revelation (in the Koran), became, in the minds of the orthodox, the representative of indifferentism to theological
against
ments
science fact
is,
to
and hatred
of
that the other
the ecclesiastical.
Moslem
The
writers sank out
of sight, and he thus their composite fame. fictitious
became the inheritor of To him was attached the stigma which the Middle Ages affixed
successively
He was
to
all
thinkers
whom
it
disliked.
represented as surveying with passionless
scepticism the three great religions of the age,
Judaism, Islam, and Christianity, and branding 1 There is a curious resemblance here to one of the fundamental ideas of Buddhism. It practically involves Atheism.
THE COUNCIL OF VIENNE.
AVERR01SM their
founders alike as Impostors.
three
affixing
The
on foes of the authorship of The Three
Impostors,
the
though
legendary
became a saying hissed
107
of
hate,
which
in the dialectic struggles
of
title
was,
was
often
the
theo-
The subtle scholastic disputes logical halls. of the University of Paris lingered in the memories
of
the medical
who verged towards
and
scientific
men
materialism, and ultimately
Averroism became synonymous with scepticism and irreligion. Thus, while Dante places Averroes
by the
side of the noblest sages of antiquity,
Petrarch pictures him as a mad dog barking We see a development against the Church. hatred as the person of the Great ComThomas mentator fades back into the mist. Averthe he while Aquinas, vigorously opposes of
roist doctrine
owes too
of the unity of the intellect, yet to him as an interpreter of
much
"
He regards him as Aristotle to despise him. a wise pagan meet for pity, but not as a blasphemer meet
for execration."
But the Domini-
cans recognised in his theories the veiled face of the demon of scepticism, and our knowledge the spirit and history of that Order will enable us to judge of the vigour of damnatory speech and action with which they pursued the of
Averroists.
For
some time
the
Franciscans,
RAYMOND
io8
LULL.
perhaps by force of the fact of Dominican disapproval, tended to receive without dislike the
new
Indeed, from
doctrines.
our
memory
of
approved by the Franciscans, exalting reason, one might have expected some measure of sympathy from of
many
Lull's
utterances,
him.
But the Averroists, in their discussions in the Schools of Paris, hard pressed by the difficulties of reconciling their philosophical views with orthodoxy, finally took refuge in the maxim, that things might be true in faith which were false in philosophy.
The mind
of
man was
thus
divided
into
watertight compartments in which reason and faith were permanently kept apart, because they could only coexist by the ignoring of their
Here was the very heresy which Lull had spent his life in combating, and we do not wonder at his fierce and unrelenting incompatibility.
Kenan, with his characteristic failure opposition. to understand a soul aflame with the passion for the Spiritual Incarnate, is ungenerous and
when he
l this opposition thus explains Averroism was in his eyes Islamism in philo-
unjust "
:
the destruction of Islamism was, as sophy The we know, the dream of all his life." ;
1
Avcrrocs
ct
V Avcrroisme,
p. 203.
AVERROISM crusade of his the
of
reason,
THE COUNCIL OF VIENNE.
had been the breaking down partition between faith and was a true instinct which led
life
walls
and
109
of it
to give no quarter in the new battle within the bosom of the Church itself.
him
Averroism had been making
itself
when we
Paris ever since A.D. 1240,
heard in
find
Bishop William of Auvergne censuring certain of its doctrines, and the Chartularium of that univerIn 1271 sity contains repeated condemnations. the rector of the university is warned not to allow the discussion of its propositions, but in years more necessity for a
six
condemnation.
we still
find
that
more
there was
explicit
But though the
new
and public ecclesiastical
continued to inveigh against it, it is evident that the inquiring spirit of the university found a special attraction in its
authorities
apparent freedom, and many of the masters and students were thorough votaries of Averroism. 1
Towards the end of 1308, Lull, aged in years, with mental and spiritual fires burning more brightly than ever, reached Paris and but
flung himself headlong into the conflict with this The authorities evidently welcomed heresy.
him, for he was publicly authorised to teach 1
Pelayo (Hetcrodoxos Espafiofes, vol. i. Averroism was dominant in the university.
p.
516) states that
RAYMOND
no
LULL.
his doctrine in order to
oppose the Averroists. can picture him, with his old zeal and confidence in the direct Divine gift of his Method,
We
proving by his circles and triangles and trees of
knowledge the falsity of his opponents' creed. That this was no mimic battle we can gather from the documents of the university for these Evidently Lull, in self-defence, had subyears. mitted his Ars Brevis (written at Pisa in 1307) the public
to
opinion
10th February 1310
on
declaration
that
the authorities, for
of
forty
we
1
find
learned
an
official
masters
and
doctors have heard his course of lectures, and have found them to be without error against
On 2nd August
the faith.
of the
same year
we
find a letter of Philip iv. to the university, stating that he had heard of opposition, and had submitted Lull's writings to many theo-
These reported that they were good and the king therefore recommended him to all as a good Catholic. 2 Shortly after there is issued the public testimony of
logians. for the
faith,
Francis Caraccioli, chancellor of the university, Eaymond Lull in a book submitted to him
that
has nothing against good morals and theology.
Evidently his opponents 1
2
Chartularium, Ibid. vol.
ii.
vol.
p. 144.
ii.
had
carried
the war
p. 140. 3
Ibid. vol.
ii.
3
p. 148.
THE COUNCIL OF VIENNE.
AVERROISM
had obliged Lull
into the enemy's country and to procure certificates of his
We
in
own orthodoxy. can need no more eloquent testimony to
The assertion the strength of the movement. that men were not to apply reason to religion his
stirs
De
strongest
Lamentatione
In
opposition..
he
Philosophies
his
tract
personifies
" Those ought Philosophy and makes her say not to be thought philosophers who dream of difference between Theology arid Philosophy. :
I
was never anything but the most devoted
I to be thought contrary servant of Theology. Oh me, most miserto the most holy Faith !
Where are and devotion who
will help
vehemence
of his
opposition,
assert that
if
able
me
" ?
went
the Christian faith to
proof according is impossible that utterances
men
the religious
!
like
it
processes
can be true.
he
this
many an accusation
of
opened
of learning Lull, in the
so far as to
is
incapable of
mind, then
it
By unguarded the
door for
heresy hurled in after and his was the cause of much over tomb, years of
and dialectic fury between Lullists and Inquisitors, Dominican or otherwise. The on both sides are of the developments eloquent directions into which the necessities unexpected rhetoric
of theological
putants.
conflict
Averroes
are apt to force the disbegins by resenting the
RAYMOND
112
LULL.
application of glossing explanations to the words of revelation, and his followers give the im-
pression of asserting that reason and faith are Lull starts from the mutually inconsistent ;
certainties
of
faith,
his adversaries
and
to assert
finally gives
that he
cause
to
reduces faith
to a syllogism.
But
it was a true insight which led Lull to Averroism of the first decade of the the fight The attempt mentally to fourteenth century.
accept at the same time mutually incompatible things is the first step to the complete denial of the spiritual.
was during one of his visits to Paris that Lull came into contact with another of the great The record as found in figures of scholasticism. the biographies presents some difficulties, as it seems to represent Lull's person as unknown. But it is quite possible that he may have not It
been known by sight to a particular doctor while It is possible, though already famous elsewhere. hardly likely, that the story is to be assigned to
commencement of the visit. 1 The famous and subtle Duns Scotus was
the
at
the time disputing in the university, and Lull ]
Duns Scotus
is
supposed to have died in 1308.
This date
probable, but no definite record is discovered. monument was raised to his memory in 1314.
seems
A
THE COUNCIL OF VIENNE.
AVERROISM
On
attended the lectures.
heard a low hearer
murmur
one occasion Scotus dissent,
head.
his
shaking
of
113
and saw at
Annoyed
his
the
and imagining that he saw before him some ignorant person, he sought to put him to public confusion by asking him an elementary question in grammar, Dominus qitcc pars ? " What part (of speech) is Lord ? " Lull in" The Lord is no part, but the stantly answered, whole." Thus began a typical scholastic debate, in which the combatants won each other's respect
interruption,
The debate is embalmed and, finally, friendship. in a tractate, whose title is the question with which the Subtle Doctor greeted the Illuminated. The conflict with Averroism continued for some years. We have one or two indications of Lull's presence in Majorca in March and April x
131
;
but even
if
these are not misleading, his
must have been brief, for in July 1310 he was back in Paris, instantly resuming there
visit
strenuous
his
public
disputations
against
his
foes.
While Lull was thus eagerly fighting for the faith against heretics within, he had never lost sight of the main missionary aim of his life.
A
new opportunity was 1
He
is
stated
given
him by the
to have finished his treatise
necessity
De
Unitate
Essentia at Montpelier in April 1310.
8
et
RAYMOND
114
of a
LULL.
General Council, forced by the divided state Church. Clement v., elected to the papal
of the
chair as a Frenchman, had in 'A.D. 1309 weakly and self-indulgently moved the Papal Court to Avignon, and there found himself increasingly under the power of Philip, the King of France. The attempts of Boniface vm. to secure the
supremacy Power had
of
the Spiritual over the Temporal and the failure had reactedan
failed,
wane of papal prestige. Clearly many The place selected things called for a Council.
the rapid
was Vienne, in French territory, not far from Avignon; and thither, in A.D. 1 3 1 1 gathered the ecclesiastics most able to respond to the Pope's call. We have not now to do with the general ,
aspects of the many-coloured gathering in the old Eoman city. Our eyes are fixed on a single figure in the
rough robe of a Franciscan penitent,
long-bearded and
seventy
years
interest.
bright-eyed, whose five-andfailed to quench zeal or
had
Amidst
the
courtly
prelates
and
diplomats who came to further or frustrate the interests of the French King or ambitious
the Emperor, the old missionary excited at first only the same contemptuous or indulgent smiles as had greeted him at the Lateran or at Avignon. For several months the picturesque figure moved about amidst the shifting groups of the great
THE COUNCIL OF VIENNE.
AVERROISM
115
Everywhere he urged his original Holy Father should order the
assembly. plan that
the
institution
of
for
colleges
He
missionary languages. which he had been so full
the
of
teaching
added the scheme of for the last few years,
namely, that the various orders of military knights should be welded into one for the ousting of the
from Spanish, and
their
then from
African,
from
finally
their
Syrian,
restoring the Holy Land to He further implored the keeping.
possessions,
Christian
Council
their
first
Saracens,
to
thus
Averroist
that
declare
doctrines
should no longer be taught in Christian schools. find but little impression made by the latter
We
Averroism was still to grow and the servility of a Council gathered on French soil, indulging the rapacity of the French King, abolished the order of the Knights Templars. But Lull had the of formal and public the gratification gaining and Pontiff General Council, of his approval, by
two of as an
his schemes.
intellectual force
;
lifelong plan for the development of the study of missionary languages. The same idea had
from
time
missionary
to
time
spirits
laid of
hold of
the
the
Church.
earnest
Half
a
1250
A.D.) the Dominicans had assigned certain brethren to study Arabic for mission work among the Saracens.
century earlier (in
We
RAYMOND
n6 know
LULL.
the fact, though the site of this earliest for the study is not known. Fifteen
school
years later
we
find schools for Arabic in Murcia.
The University of Seville was granted a " " Studium Generale for Latin and for Arabic and, as in 1254 we find that this charter of " same as that of Salamanca," privilege was the ;
it is
to
be gathered that a similar faculty had In 1260 Alexander v. issued a
existed there.
Bull recognising for three years
But
this
studium.
quite open to question whether the school ever existed except on paper. 1 have seen how, in 1276, the King of Majorca it
is
We
had, at Lull's prompting, founded an Arabic school at Miramar, and that the Pope had
recognised it. to obtain this
But the Franciscans, sent there
equipment for missionary work, soon tired and gave up. Subsequently the Dominicans took the place and work of their but really nothing was done rivals at Miramar ;
to give practical effect to the proposals till the Council of Vienne gave Lull his opportunity.
By gathering into one place the representative authorities of Latin Christendom, it enabled him to focus on them the light and heat of his The graphic appeal and animating enthusiasm. Council ordained the appointment of masters 1
Rashclall, Mediccral Universities, vol.
ii.
p. 82.
THE COUNCIL OF VIENNE.
AVERROISM
117
ruling schools for Hebrew, Greek, Arabic, and Chaldee in the Eoman Curia, Oxford, Bologna, 1
These colleges were to Salamanca, and Paris. be supported by the Pontiff, and the Prelates of the various kingdoms concerned, save in Paris,
where the French King made himself responsible for maintenance. 2
It is
difficult
to trace
how
was translated into fact, but we may accept with some degree of confidence far this edict
teaching of Hebrew in our English universities dates from this impulse. Here, in the initiation of Hebrew teaching in Oxford, at that
the
we may
anyrate,
find our one
point of contact
between Lull and the English nation, which was in the course of the centuries to become the greatest ruler of Moslems, and the greatest of
exponent world.
fervent
missionary
Lull's aims, his interests,
ideas
and
in
the
his sanely
enthusiastic way of looking at things have more kinship with the best side of English religious life than with any intervening expression of Christian faith. 1
Chart ul ariuin Univ. Paris,
2
Wadding, A/males Minorum,
ii.
p. 154. vi. p.
199.
CHAPTEK
IX.
CHARACTERISTIC UTTERANCES. writings of Raymond Lull are so vastly that his biographer is in a
THEvoluminous
To deal with every book, slight analysis and indication of general tenor, would smother any possible interest in the Life in the abundant ashes of strait
betwixt two.
even by way
the dead
of
fires of
the past.
One biographer
gives
hundred and ten works, while another mentions more than four thousand,
a list of
four
On the assigned to his reputed authorship. other hand, these works were the material for centuries of an enthusiastic Scholasticism
them waged many a heated
conflict,
:
round
with thunder-
bolts of Inquisition-processes, condemnations, papal Bulls possibly even forged Bulls.
and To
ignore them, then, would be to blind ourselves to a main part of the secret of Lull's influence on his
dust
age. in
To-day his works the
less
accessible 118
are
covered with
shelves
of
great
CHARACTERISTIC UTTERANCES. libraries,
interest.
119
and they possess only an historical But the reader, as he casts his eye
over the multitudinous square yards of beautiful print in Salziuger's stately edition, or over the
crabbed and tiny pages of mediaeval pamphlets, experiences a thrill as he lights upon some passage in which the living, loving soul shines out of the forgotten years. It seems good to a here few gather together passages, as examples
many others, by which, when uttered in the lecture halls of universities in France or Italy, of
the eager Lull must have strangely religious fervour the earnest students
moved with who listened
1 to him.
The Middle Ages designated each of by some adjective, specially and If Aquinas was admiringly characteristic. Angelic, Bonaventura Seraphic, and Albertus their doctors
Magnus
Universal, the followers of Lull clung " To Illuminated."
proudly to their doctor as
them
it
was the illumination
gave substance
of reason
which
to the reader of pride the illumination of the enthusiasm
for
;
to-day, it is of love characterising the life
and the shining
face that figures in the woodcuts prefacing his
works. 1
In several cases quotations
brought to History.
my
notice
by
in
this
chapter have been
references in Meander's Ecclesiastical
RAYMOND
120
LULL.
The perpetual joyousness is
everywhere manifest
of Lull's experience
:
"
Honour and reverence be to Thee, God, who hast given so great grace
Lord to
Thy
servant that his heart swims in rejoicing and gladness as a fish swims in the sea and because ;
and gladness come
delight
when he
considers that
"
Thou
to
him,
Lord,
art in existence."
l
0, King kings, lofty and noble Lord, when I think of eternal life and consider it, Lord, am I full and covered with joy then, within and without, and am as full of joy as the sea
of
is of
We
2
water."
are
familiar
with
the
characteristic
strenuous assertion of the place of reason in the
scheme
of faith
:
"
Elevate thy knowledge, and thy love will be Heaven is not so lofty as the love of elevated. a holy man.
The more thou
upward, the more thou wilt
wilt labour to rise
rise
upward."
3
To Lull's ardent soul it was a perpetual wonder that it could be possible for those to be 1
3
The Contemplation of God, i. 25. Concerning the Hundred Names of God.
-
Ibid.
ii.
25.
CHARACTERISTIC UTTERANCES.
121
in the spread of the Gospel who had once seen the love of God
lukewarm
:
"
do
Lord, alone in the Divine Essence I
wonder concerning men who are way, how
true
!
Much the
in
can be that after they have of true life they do not attempt
it
received the gift to help those who are outside the truth into the l
true way."
I
"Daily
behold
men who
are in the truth
die without admonishing and preaching to the and infidels that they may come to the Truth ;
although they
are,
Catholics
know
the
truth
and the error in which the
in
which
infidels are,
nevertheless they do not take care to show the Truth to the infidels, or only so little, as if they did not know their own truth nor the falsity of
the thoughts of unbelievers."
But
views
2
thoroughly sane as to All preaching Christianity. his enthusiasm never develops into fanaticism. his
the right
method
are
of
Practical godliness
in
ordinary
life
more value than the disguised
is
barren monasticism or a self-satisfied crusade " 1
Often have
I
far
of
selfishness
of :
sought Thee on the Cross and
Contemplation of God, xxv. 28.
2
Ibid. xxv. 29.
RAYMOND
122
LULL.
my bodily eyes have not been able to find Thee, although they have found Thine image there and a representation of Thy death. And when I could not find Thee with
my
bodily eyes, I have
and, sought Thee with the eye of my soul And thinking on Thee, my soul found Thee. when it found Thee, my heart began immediately to warm with the glow of love, my eyes to weep, ;
my mouth
How
to praise Thee.
little profits it
the pilgrims to roam through the world in quest of Thee, if when they have come back from their l pilgrimage they return again to sin and folly." " He who would find Thee, Lord, let him go forth to seek Thee in love, loyalty, devotion, for in hope, justice, mercy, and truth 2 every place where these are, there art Thou." " The image of the crucified Christ is found faith,
;
"
much
rather in
walk
daily
men who
than
in
imitate
the
Him
crucifix
in their
made
of
wood." 3 "
Better is a life spent in instructing others than one spent in fasting." 4 " He who is just, compassionate, humble, patient, prays although he is not consciously
God. Whatsoever such a person whether he eat or drink or sleep, buy
thinking of
may 1
3
do,
Contemplation of God, Ibid.
ii.
cxxiii.
I.
cxiii.
2
Ibid.
4
Book
of Proverbs,
li.
CHARACTERISTIC UTTERANCES. sell, dig or l praises God."
or
on
consecration
devotion
the
to
With him Love
Christ.
action, the heart "
he prays to God and
plough,
whole-hearted
Lull's
based
He who
123
was
all
a
is
living personal the spring of all
whose throbs mean
loves not, lives not.
life
:
He who
lives
2 by the Life cannot die." " on his friend his love, gives He who bestows of more than treasures gold.
" "
He who The
gives
spirit
after God.
3 give nothing more." as does after nothing it
God can
longs
No
gold
is
worth so much as a sigh
4
of
holy longing."
of
Notwithstanding his schemes for the forming one great Order of Knighthood which should
expel the Saracen from his whole empire, Lull is profoundly convinced that persuasion and peaceful methods are alone of real value for the conversion
infidel's "
:
It is
my
belief,
Christ, that the conquest
1
Contemplation of God, in. cccxv.
2
Book of Proverbs,
3
Concerning Hundred
4
Ibid. xc.
xvii.
Names
of God, xxxi.
RAYMOND
124
of
LULL.
Land should be attempted in no way than as Thou and Thy apostles
the Holy
other
undertook to accomplish
it by love, by prayer, and the offering up of our own lives. As it seems that the possession of the Holy Sepulchre and of the Holy Land can be better secured by the force of arms, therefore let the monks march forth as holy knights, glittering
by
tears,
with the sign of the Cross, replenished with the grace of the Holy Spirit, and proclaim to the unbelievers the truth of Thy passion. Let them, from love to Thee, exhaust the whole fountain of their eyes, and pour out all the blood of their l bodies, as Thou hast done from love to them." " Lord of Heaven, Father of all times, when Thou didst send Thy Son to take upon Him human nature, He and His apostles lived in outward peace with Jews, Pharisees, and other men never by outward violence did they :
capture or those who
slay
any
the
of
persecuted peace they used to bring
knowledge
unbelievers,
them.
of the truth.
should Christians the Saracens."
This
the
erring
or
outward to
the
So, after
conduct
Thy example, themselves towards
2
Notwithstanding, or perhaps because 1
Contemplation of God,
cxii. 250.
2
of,
Ibid. cciv. 512.
his
CHARACTERISTIC UTTERANCES. firm exaltation
with of
faith,
of
reason
we never
as
125
not inconsistent
doubt in any applies his Ars with
find a trace of
He
Lull's utterances.
confidence to the mysteries of the Eucharist, and he rejoices in the profound miracle of transubstantiation as the sublimest self-humiliation of
the Deity "
Has
:
there ever been anything of wonder, or
any humility, to compare with this that bread and wine become Thy holy humanity which was united with Deity, and that Thy body, all noble as it is, permits itself to be eaten and handled by poor, sinful man
"
l
?
"
Lord, how great a punishment will they have who will be in Hell. For because they will know that Thy being will have no end, they will know that their punishment will last without end. Indeed, Lord, if it should happen that I should be there, it seems to me that if I could there love Thee, greater would be the glory which I should have of Thy eternity and goodness than the punishment which I should endure."
Lull's
2
versatility of
mind
led
every scheme which could bring 1
Quoted by Neamler.
2
him his
to adopt enthusiasm
Contemplation of God,
vii. 29.
RAYMOND
126
LULL.
to bear on all ranks and grades of thought. We have found him influencing the mind of educated Christendom by the lectures and scholastic methods of his Ars, and we have seen him using his knowledge of Arabic to reach the Mahometan. Any account of his work would be incomplete if it made no reference to the
writings in his native Catalan dialect, whereby he influenced the streams of the great Provencal literature to
which
ensured that his
was
it
so closely akin,
own fellow-countrymen
and
outside
the cloister and the school should receive the truth. The Moslem in Spain frequently understood the language of the land he had conquered in many cases it had become the land of his adoption, and Arabic had been thrust into the background ;
by the inevitable persistence of the speech of the soil. Thus we find that while Lull was in Arabic to Moslems in Africa, Pedro preaching was Pasqual preaching in Catalan to their fellow-believers in Granada. Lull himself produced a profound effect on the popular religious thought of his country by the multitude of his poems in the vernacular in which he poured forth his devotion. Among these works two One is a collection in which seven stand out. ecstatic "
Hours
hymns of
the
are
written
Virgin,"
for
each
punctuating
of
the
the
day
CHARACTERISTIC UTTERANCES.
127
The other is a rhythmical counterpart to one of his prose works, in which he presents us with a hundred poems on the names with devotion to her.
of
God
-
an arrangement doubtless suggested by
a similar
method
of
Mahometan
praise.
These poems are now accessible in their original form through the enthusiasm of Majorcan
We may
1
scholarship.
ductions Society,
through
now
at
the
work
hope energy
there, in
duke Louis Salvator takes
At
present
we know
for of
other reprothe Lullist
which the Archan interest.
so great
of other
Catalan writings
only through translations into Latin or
modern
Spanish.
Thus we have a Castilian
translation, published
1750, of a Book on the Miracles Majorca Heaven and Lull here uses the Earth. 2 of narrative picturesque style which often introduces even his stiffer theological works. He before a us man mournful who stands presents in
in
1 Ohras Rimadas de Ramon, Lull, escritas en idioma CatalauProvenzal (Rossello, Palma 1859). 2 The note on the title page is Helffericli, p. 113. " Libro Felix, o maravillas del munrlo. :
Compuesto en lengna Lemosina por el illuminado Doctor Rayraondo Lulio y traducido en Espanol por un discipulo." And an entry in the catalogue adds: " Sacado de un anti.
quissimo manuserito que encontro. cotejado con otro dos, se hallo en el colegio de la Sapiencia y el otro en libreria de San Francisco de Assis de esta ciudad de Palma."
uno que
.
.
el
la
RAYMOND
128
LULL.
and distressed that so few know, love, and honour God and since he has a tenderly loved son named Felix, he therefore takes him through the world, through forests and mountains, plains and deserts, villages and towns, and shows him the wonders of God's making. It is remarkable ;
find at so
to
and in the
light
date
a reference to the
to its
use in navigation l discussion on Lull's
a
early
magnetic needle, and of
the
;
connection with Alchemy, it is significant to note " In his utterance in the section under Metals :
the transformation of one metal into another
we
must have a transmutation of both substance and accidents that is, that the form and the ;
should be transmuted, with all their accidents, into a new substance, composed of new material
forms, materials, and accidents.
And
such an
operation cannot be artificially performed, since In Nature has need of all her power to do it.
metals and in
all
elementary bodies the elements
seek their perfection, which they cannot attain, although they constantly strive after it ever since the time
1
A
1272)
when God
created the world."
similar reference occurs in the
De
Contemplations
(A.I>.
:
"Sicut acus per naturam vertitur ad septentrionem dnm sit sicut acus nautica dirigit marinarios in magnete
tacta a
sua navigations.
.
"
.
.
CHARACTERISTIC UTTERANCES. It is difficult
how
passage,
129
the face of such a
to see, in
Lull can be adjudged as having had 1
nothing to do with alchemy. Nowhere do we find an
romance reminds
utterance
more
than the great religious Blanquerna, in which he constantly
characteristic of
Lull
by anticipation, of Spenser's Faerie In Bunyan's Pilgrim's Progress? work, half allegory, half romance, we have a
Queene this
sort of
us,
and
presentment
of
what Lull holds dear in The
his views of religion and the Church. outline of the story is as follows
life,
:
Evast rich, well-born, well-educated grows and decides to marry. He leaves the choice up of his wife to his relatives, 1
Luanco
(Ramon
Lull,
making the condition
Considerado
Barcelona ]870) removes from Lull's chemical and alchemistic works, and
como
Alquemista
name many
spurious
from Lull's Liber de Novo Modo Demonstrandi, bearing date 1312 (at Majorca): "Is alchemy a science? No. And thus I prove it ." The work appears successful in its main attempt, but we must not go so far as to remove Lull's name from among An expression such as the list of the fathers of alchemy. that just given, written in the last few months of his life, cannot override such evidence as the passage brought forward in the text. This proves conclusively that Lull wrote and thought much on alchemy, though he did not expect .
quotes
.
impossibilities from it. 2 Helfferich, p. 114.
In the Escurial library the catalogue states that Blanquerna
was written in Arabic, Latin, and Catalan.
RAYMOND
130
LULL.
that she shall be of gentle birth and,
if
possible,
Aloma, daughter of a healthy and shapely. his becomes widow, spouse, and after long wait1 born to them. is The boy grows ing Blanquerna of a under the careful nurse, and on training up reaching manhood, to his father's joy, desires to become a hermit. Evast himself desires the
same
life,
presents
but that
is
he
restrained by his wife, may serve God also
who
re-
in
the
Blanquerna falls in love ordinary married state. 2 with a lovely maiden, Dona Cana, but refuses to In the second book give up his ideal celibacy. the father uses his wealth to endow a retreat,
and Cana enters a cloister, while Blanquerna Cana becomes abbess, and is becomes a monk. in a great power training the intellect and soul Before Blanquerna enters his and becomes similarly influential, he monastery
her
of
nuns.
has to face a number of spiritual adventures, which remind us of those of Spenser's Eed Cross
Knight.
In a great forest he comes to a Magic whose door are engraved the Ten
Castle, over
Commandments.
In the great hall, all decked sit venerable figures, with
with ivory and gold,
flowing hair and beards, who impress the pilgrim with lofty utterances concerning the enticements 1
2
Perhaps derived from the notion of washing white. Perhaps from the word to sing.
CHARACTERISTIC UTTERANCES.
131
world and the duty of separation from it. Full of holy purpose, the young man goes forth Multitudes of evil beasts to seek his hermitage. of the
meet him. Fear comes before him at their onset, but Fear yields to Hope and Courage, who remind him of God's might, while Love and
Two sisters, Eighteousness strengthen his heart. Faith and Truth, come weeping to him, lamenting their need, and asking his help against the
Piety comes all bathed in tears, and
Infidels.
one after another the various Virtues expatiate the listening youth. Through these trials and instructions Blanquerna becomes suitably to
He enters his equipped for his work in life. and ere becomes abbot, devoting monastery, long himself to the development of the worship of The cells in the monastery bear the Virgin. "
"
Blessed art Thou Mary," " and The Lord is with thee." among women,"
the names
Lull
is of
the cloister it
Hail,
too practical a mind to allow that the end of existence. He makes
is
but the preparation for the
which are
drawn
to
follow.
of the quiet
A
monastic
true
beautiful
with
activities
picture
is
its
peaceful round of devotions, but ere long devotion must bear the practical fruit of missionary work. The life,
third book introduces us to the
whilom Abbot
Blanquerna as bishop, then archbishop, and, after
RAYMOND
132
LULL.
a while, as Pope. But he is made Pope expressly on the understanding that the duty of the Church is to set itself to the conversion of the Jews and
when he
Lull's fancy grows somewhat riotous introduces himself as Eaymond the
Fool, the
licensed
the Moors.
The freedom
of
jester of
the Papal
Court.
utterance allowed to the Fool
enables him, with no uncertain sound, to utter views on life and Christian work.
We
his
could imagine ourselves in the Pilgrim's Progress or the Holy War as we meet among the Consistory Cardinals We-glorify-Thee, We-give-
thanks-to-Thee,
Oh-Lord-God-heavenly-KingFather-Almighty, and For-only-Thou-art-Holy. But even the papal chair does not give all the opportunity to be desired by a missionary
of
The
book sees Blanquerna laying and retiring to a solitary cell devotion in the mountains near Kome, where
enthusiast.
down the
last
tiara
he expatiates on the beauty of a hermit life. Such is the outline of this remarkable work. But for the obscurity of the language in which it was first written, it might have been one of the religious classics of the world. When Lull set out on the great task of his life,
after the first vision
he
which smote him from
before him, as the highest aim, As he grew older this ultimate martyrdom.
his sins,
set
CHARACTERISTIC UTTERANCES.
He had
longing grew stronger.
Genoa through
failed
133
once at
but he never quailed again indeed, he pours forth his soul in constant longfear,
;
ings for this crown to his missionary "
If it
were pleasing
to
life
:
Thee that Thy servant
should go through the squares and streets and villages and towns proclaiming Thy truth and the unjust, and should have no or thirst, nor of death, then would hunger he know himself to be remembered in the pity the
falsity
of
fear of
of his God." "
l
Oh, long-suffering and pitiful Lord have I trembled with fear and !
many
a time
When
cold.
the day and hour come when my for the great warmth of love will tremble body and ardent longing and delight in dying for its will
Creator and Saviour "
for
?
God, I am unworthy of dying Although, I do not give up the nevertheless Thee,
hope of obtaining this holy and precious death. For as Thou, Lord, hast given life to Thy unworthy servant, which I have never deserved, so wilt Thou,
if it
death though I "
If
am
perchance,
please Thee, give this glorious utterly unworthy."
Lord,
2
Thou deny
1
Contemplation of God, xxv. 30.
2
Quoted by Wadding, Annales Minor nm,
to
me
vol. vi. p. 230.
RAYMOND
134
LULL.
the death of a
martyr, assuredly grant me, I of the pray, grace dying in weeping, lamenting and longing to die for Thy love, my Lord, my
my
Creator, It
Saviour."
1
was the passion
presses
years
itself
of
in
these
strenuous
of
a lifetime which
fervent
activity
ex-
words.
Long had blanched the
missionary's head and slackened his footstep but as the years drew near to the natural goal,
;
glowed the more, and his belief that, by imitating his Lord in laying down his life through violence, he would best be furtherLull's ardour
ing the victory of the Faith, impelled him to renewed missionary activity in the lands of
danger, whence he had more than once been He was in his eightieth year when banished. he started for his last missionary journey to
North 1
Africa.
Quoted by Wadding, Annales Minorum,
vol. vi. p. 230.
CHAPTEE
X.
MARTYRDOM. record of Lull's
by his
life
given anonyTHEmous contemporary ceases with the Council of
We
Vienne (13111312).
are
dependent
the story of his final journey and death upon the compilations of Charles Bovillus for
(1514) and Nicholas Pax
(Bouville)
Wadding
the
also,
Franciscans, appears
number
large collected in
Kome
The
isation.
of
simple and is no need
(1519). of the to
a
those
manuscripts, perhaps with a view to Lull's canon-
prevents credence to
remaining years.
chronicler
have had access
to
intervention
centuries
same
great
from
us his
of
a
giving quite of the
details
But the main
of
couple
outline
the
few is
so
so universally accepted, that there to hesitate as to its substantial
accuracy. 135
RAYMOND
136
LULL.
Lull himself tells us that he had been eight that he had exhorted three
times to the Pope
;
the Preachers (Dominicans) general Chapters and three of the Minors (Franciscans) that he had been to almost all Christian Kings and of
;
Magnates, to
stir
them up
to a
effort to
mighty
plant the Cross in the lands where waved the Crescent flag. Occasionally he was cheered by
gleams of prosperity, as when his own monarch expressed his willingness to expend the whole
But resources of Majorca in the sacred war. his only approach to a general success was when the Council of Vienne gave its formal sanction to his idea of professorships in the missionary After his return from the Council languages.
we have one more shadowy glimpse Paris,
and then,
late in
1312, he
is
of
him
at
found in his
He had long passed the limit of the three score years and ten, but his zeal was unabated. He occupied himself with continual
native island.
missionary labours years, as
we have
for Christ
final goal
more and more towards martyrdom which had been the
turned
that desire for
but with the swiftly-passing already seen, his ardent love
;
of his
itself
early vow.
Nicholas Pax, one that it some-
of his biographers, evidently feels
what detracts from the character
of
his
hero
that he had twice allowed himself to be banished
MARTYRDOM. from the sphere
must
believe,"
137
of his missionary labours. "
he
says,
that
this
"
holy
We
man
twice yielded to the fury of his persecutors, not through fear of death, but by the counsel of
God, that he might yet more confirm the hearts the worshippers of Christ. But afterwards, that he miss the fearing might longed-for prize
of
of
martyrdom, he
finally departed for Africa."
Our own age has
its standards of sense and and utility, rightly appraises highly prudence, that there may be long life and service for It is well, however, to consider someChrist. times whether our sanctified common sense may not have too much calculation in it. It is well
to
remember the
lesson of the splendid prodi-
which broke the alabaster box gality and poured forth the precious ointment on the Saviour's feet. And, whatever prudence may of
love
say, the heart warms towards the old man who, in his eightieth year, went forth with joy to
God and men in one last now Mahometan, once almost
express his love to
appeal
to
Africa,
Christian.
In October 1313 he was in Messina, as we judge from a booklet, De Substantia et Accidentc,
and another publication same place in May 1314.
in proof of the Trinity is
dated from the
;
Thence, for the last time, he returned to
his
RAYMOND
138
He made
native island. 1 for
the
final
mission
LULL. his last preparations was to end in
which
Elijah was going whence the chariot journey to take him home, while Elisha strained his eyes to follow him. His friends of the Franciscan Order accompanied him to the ship, and the State Archives of Majorca record the names of those who had the proud distinction of watching him depart on 14th August 1314. Ere long he landed in Tunis, and cautiously called to him his old friends, converted through his words upon his former Thence visits, building them up in the Faith. he departed for Bugia, and concealed himself
martyrdom. forth on the of fire was
among
was as
It
if
last
the Christian merchants.
found the fruits
of past labour,
Here,
and
too,
for
he
some
time contented himself with secretly preaching
and strengthening the converts of past days. few months passed away in such secluded work. But the burning soul could not thus hide itself. The longing for martyrdom burst forth into flame, and Lull came forth into the to
A
open squares, publicly preaching
the
truth of
1 The process for canonisation seems in doubt whether the books in Messina were not written after he had left Majorca for the last time, but the evidence of the dates appears suffi-
cient to establish the order of the text.
MARTYRDOM.
139
An Christianity and the falsity of Islam. eager and excited crowd gathered round him then he boldly proclaimed himself the same man who, many years before, had been banished
;
under
of
pain
He
death.
solemnly appealed
Judgment as his justification, and them to meet him there. The in-
to the Last
summoned
furiated throng haled
At the
royal
him
to
the King's palace. with-
command they dragged him
out the city to the shore, and speedily stoned and battered him to death. So died, in the
on June 30th, which, fittingly the Feast of St. Peter and St. Paul, enough, the greatest of the mediaeval missionaries, conse-
year
1315, is
crating with his blood the shores of Africa. His pious biographers tell how, the next night, a Genoese vessel was passing the mouth of the harbour when from afar its sailors saw a this, when they landed, from found to a heap of stones, they proceed underneath which lay the still palpitating body
great pyramid of light
;
the martyr. They obtained leave to carry the body away, and tenderly placed it on board, giving every possible attention, and setting the
of
ship's
course
for
Some
Majorca.
record
a
momentary recovery, during which the dying saint,
who had once been
the
lustful
man
pleasure, bore his witness to the praise of
of
Him
RAYMOND
140
LULL.
who saved the Magdalen. But make its harbour the
could
breathed the
of
forth,
sea
of
Peace of God.
and from Lull
life
He had
before the ship soul was
great
the
restless
went
home
waves the
to
gained the martyr's
crown.
Legend is busy yet further with marvels. The shipmen meant to pass Majorca by, in order to carry the sacred relics to Genoa they were ;
forced by weather to enter the harbour.
Sails
were set to escape undiscovered, but invisible forces kept the vessel motionless, till the notables of Palma came aboard and carried the body,
amidst weeping multitudes, chapel
in
St.
Eulalia's,
first
to the family
and afterwards
to
a
chapel of the great Franciscan Church. Miracles of healing have attended the sacred In 1611 the body was exhumed, shrine. sword-cuts and stone-wounds being still traceside
able all over head and body, and to-day the holy remains are the chief treasure of Palma
Cathedral, while Lull has become practically the patron saint of his native island.
When
the story
is
shorn of the inevitable
accompaniment of prodigy, we still have left a moving picture of the home-coming of the hero's body. Nearly a year earlier they had escorted the missionary to his ship,
"
sorrowing
MARTYRDOM. sore
for
this
face no more."
141
word, that they should see his In those days of uncertain and
infrequent passage, information in the interval must have been rare and vague; hence, when the ship bearing its precious burden entered the roads, the news would spread on the wings of the wind through the excitable Southern Keligious enthusiasm blazed high at the done by the martyr to his nation.
town.
honour
Even
worldliness,
appeals and kept
which its
resisted
own
sinful
the
saint's
pleasures,
unhesitatingly believed in the reality behind the appeals. Enthusiasm for the Christ mingled strangely with hatred of the murderous Moslem,
and a military note was infused into the Gregorian chants of the funeral procession. It was of the of the an exaltation typical religion age that seemed to see the heavens opened and a veritable crown of glory on the martyr's head, along with a fierceness that found vent in the :
From that funeral many imprecatory psalms. a Franciscan went home fired with missionary ardour
memory
and of
The thirsting for martyrdom. those eighty years of life, fifty of
them one long burning sacrifice, was in all But the words of the dead men's minds. missionary were ringing in men's ears, and the The fiercelessons of his life could not be lost.
1
RAYMOND
42
ness
of
message
crusading of his
life
He who
LULL.
wrath died away, had been loves not, lives not
and Love was to be the sword would fail.
final
for
the
;
weapon where the
CHAPTEE XL LULL'S PLACE IN THE WORLD.
rilHE J-
story of Lull's
life is
now
complete.
It
unprofitable to enter into the long jangle of conflicting verdicts on his orthodoxy. 1 Majorcan is
patriotism and Franciscan denominationalism rose in arms to defend, while Dominican Inquisitors
The
and assumed martyr rapidly great proportions, and the scholars of his logical system multiplied,
accused.
cult of the missionary hero
sunning themselves in his moral glory. Ere long Eymeric, Inquisitor - General Aragon (1320-1399) found many errors Lull's
writings.
He
formulated
charges, and singled out
the following "
for attack
five
in
in
hundred
such theses as
:
That one can prove by natural reasons
all
the articles of the Faith. 1
The
record
Esjianolcs, vol.
is i.
summarised
pp. 516-530. 143
in
Pelayo,
Hetcrodoxos
RAYMOND
144
LULL.
"
That Jews and Saracens who believe in all good faith, and do not sin mortally, can be saved. " That true Charity consists in loving God because he is God, and that it is false love which moves through hope of Paradise or temporal welfare."
He
him of diabolical arts and and someone who joined in the fray magic, quoted a condemnatory Bull by Pope Gregory XT., dated 1371. also accused
In 1391
the
Lullists
successfully rebutted
the charges of Eymeric, and the Councillors of Barcelona accused the accuser of " diverse and
enormous that
crimes."
Gregory's
It
Bull
was asserted in was a forgery ;
1391 it
is
practically impossible to prove or disprove this Most probably we shall reach the truth now.
by a combination
of
evidence and explanation. in asserting the
The Franciscans are urgent
impossibility of real wicked error, inasmuch as they are able to quote Lull's constant earnest
submission of the Church.
were attached spiritual,
it
all
he wrote to the judgment of
when to unorthodoxy manner of pains, temporal and became the safe fashion of all In an age
all
thinkers and writers to insure themselves against have disaster by this general submission.
We
LULUS PLACE IN THE WORLD.
145
an instance even of a Pope making this claimer. 1 Such disclaimers will have weight to readers of our own day, who are
dislittle
much
more interested
in the opinions of a thoughtful
man
the
than
orthodox.
question whether they are Wadding quotes from Francis Pena in
a statement concerning another
Kaymond known
as the Neophyte, who had been a Jewish rabbi, and became a false convert to the Faith. He
brought with him his Eastern superstitions, and published volumes on the Invocation of Demons, etc. These books it was which were condemned to be publicly burned by Gregory's Bull, and the mistake was either wilfully or accidentally made
by Eymeric and
his friends, so
that
Kaymond
Lull got the discredit of the condemnation. cannot, however, accept the arguments of
We Mut
and Wadding, trying, for the credit of his orthodoxy, to remove from the shoulders of their hero the odium of all books of alchemy, and to the impious Kaymond the assign them to Neophyte.
Suffice it to say that Benedict xin.
issued an opinion in Lull's favour, Lullist Schools continued to be formed in the universities until
the seventeenth century, and that the honours 1 See an article by H. B. Workman in the London Quarterly Review of January 1903 on the papal heresy of the Deferred
Beatific Vision.
10
RAYMOND
146
of Beatification is full of his
saint
of
LULL.
have been awarded him.
fame.
He
his university.
is
Majorca
the patron and
In
its
name-
Cathedral the
on the Virgin Mary has two attendant figures one side St. Francis of Assisi, on the other Lull. Images of him have rays around the head, and altar-pieces have pictures of the scenes of his missionary labours and martyrdom,
Kaymond
while above, angels are represented as carrying Clearly Lull has come into
his soul to heaven. his
own with
his
fellow-countrymen, and
rejoice that the prophet has honour in his
we own
land.
To us it remains to sum up the traits of noble manhood and Divine love which make this figure Middle Ages with Again and again are we
start out of the canvas of the
such wondrous beauty.
reminded of the experiences of the individual saints famous in the history of the Church.
When we
behold the vices of Lull's early years,
and then watch the man
of strong passions curbed by the stronger Saviour, memory takes us back to the Confessions of that St. Augustine
who
ruled as bishop where Lull died as missionary. sudden vision of the Crucified, and accept-
Lull's
ance of His mastership, take us in imagination Damascus and the blinded Apostle Paul crying, " Lord, what wouldst Thou have me
to the gate of
LULL'S PLACE IN THE WORLD. to do
us
" ?
as
Francis of Assisi seems to stand before
we watch Lull going
garments wearying
147
to
his
toil
in
life
of
forth in coarsest
His
sacrifice.
the Grotto of
un-
Mount Eanda
breathes the same patience as did Jerome's years The study in the cave near Bethlehem.
of
burning missionary zeal of Xavier in the Koman, and of Martyn in the Protestant, Church had found their prototype centuries before in Lull's
When
endless voyages and labours.
Livingstone
fearlessly journeyed ever onward, to bring new realms within the sound of the Gospel, he did
but follow Lull's example of the bringing
;
and when we read
home
missionary's body
of the nineteenth-century from his far-off death, to be
reverently buried in
the
great church
we go back
country's capital, the martyr's funeral
given by Lull to
God
of
God
of
in imagination
his to
in Palma.
The honour
God
of reason, the
as the
man's mind, was a foreshadowing of that
consecration
which, out of the the Keformation. Such Eenaissance, developed it is which is now consecration, too, bringing the of
intellect
spoils of the science of t*he West as an offering to the foot of the Cross for the Christianising of
the earth.
It will
ever be
so.
The
spiritual
heroes of the world are composites of the noblest qualities of the different ages through which the
RAYMOND
148
LULL.
race has passed. To them is often given to gain from the mountain-tops views of broad distances of far-reaching love, while
in
the shadows
of
their fellows are
still
the valleys
of
;
boundless
horizons of moral conquest and the triumph of Truth, while still their age is cramped within the
barred gates of set formulas. The spirit of Eaymond Lull heart
of
convert in
a
many Moslem
is
glowing in the
missionary and lands to-day. Still under is death for any Mahometan Christian
the Caliph's sway it to become a Christian
;
and
still
the missionary
in those lands teaches those who, risking death,
draw near the
Cross, the truth
that Lull sang
with glowing face and flashing eye
"He who
lives
by the
Life cannot die."
CHAPTEE
XII.
CHRONOLOGICAL SUMMARY OF RAYMOND LULL'S LIFE. A. D.
1235 1266
.
.
.
.
.
.
Born
at Palma.
Conversion and renunciation of the world.
1266-1275 1276
1287
.
.
.
.
.
.
.
Study and preparation. Founded Missionary College at Miramar. Went to Borne. Found Honorius just dead.
Went to Paris; 1289 1291
.
.
.
...
lectured onhis^rs.
Eeturned to Majorca. To Genoa. ? again to Kome. After illness and delay landed in Tunis.
Sept. 1292.
.
Began Tabula Generates
in Tunis
harbour.
1293-94
.
.At
Naples
finished
Tabula
Generates.
Wrote Disputation Men. 149
of Five Wise
RA YMOND LULL. A. D.
July
1294
5,
1294
Celestine .
.
.
v.
At Rome.
elected Pope.
Wrote
De Anima
Rationali.
1296 1296
End
of
.
.
.
.
.
.
1297
.
Wrote Apostrophe
the Pope to on his schemes. (Boniface vm.)
At Genoa.
Went
to
Montpelier
and
to
Paris.
1298
.-
.
July 1299.
1300.
Feb.
.
In Paris, lecturing and writing. published Magistri Thomce.
.
.
Genoa
finished
Qucestiones
Short
Ars
Generalis.
1300 1300
.
|
.
.
.
.
.
,
.
tract on preaching. Montpelier converted many SaraMajorca cens.
1300 Jan.
Dee,
1301 1301
1302
.
Feb. and
.
.
.
.
.
.
May
In Cyprus. In Armenia. In Famagusta, Cyprus. In Cyprus. Published books in Genoa.
1303 About June
1303 Oct. 1303
.
March 1304
To
.
Paris.
Finished in Paris Disputation of Faith and Understanding.
At Montpelier
published books.
CHRONOLOGICAL SUMMARY. A. D.
finished De Fine. Montpelier April 1305 Latter half of Doubtful visit to London, peti.
1305 Nov. 1305
1306
Pope Clement
tion to
.
.
.
.
return to Majorca. Accession of Clement
Missionary
visit
v.,
and
V.
to
Bugia
in
Africa.
End
1306 1307
of
Jan.
.
.
Wrecked near Pisa. At Pisa finished Ars Also
at
Montpelier
Brevis.
finished
1307
Ars Utriusque Juris. Got support from the
March-April
At Pisa
City Council at Pisa for the unifying of the Military Orders. .
published works.
1308
Summer 1308.
In Genoa
got support for similar
schemes.
In
Montpelier
published
De
Experiential Artis Generalis.
In Avignon
Winter 1308 Feb.
1309
.
To In
failed with the Pope.
Paris.
Paris
finished
book
on
Physics.
Feb. 10,
1310
March 1310
Works
approved by a Paris University Committee.
Left Paris.
RAYMOND
152
LULL.
A. D.
April
.In
1310
July 1310
Aug.
1310
2,
finished
Montpelier Unitate
et
De
Essentia.
in Paris.
.
Again
.
Letter of Philip
commending
iv. to university Lull as a good
Catholic.
.In
Aug. 1311
Paris quce pars
1311 1312
.
.
.
.
.At .
Dominus
published ?
Council of Vienne.
Statute
of
Council
of
Vienne
founding schools in missionary languages.
March 1312. In Paris published DeEfficiente.) 1312 .To Majorca. 1314 Left Majorca on last missionary
(?
.
.
.
.
.
journey.
May 1314
.
.
Published a book at Messina.
June 30, 1315. Martyred
at Bugia.
XIII. APPENDIX.
accompanying catalogue of Lull's works formed from those given in Salzinger's For convenience of reference the titles edition. in their original Latin form are arranged alphabetically, and the probable date and place are The first list, comprising 205 works, assigned.
THE
is
concerns
"
Speculative Science
that
is,
of under-
standing Theology, Philosophy, Law, Medicine, In etc." second list, containing 77 the " are the titles of Practical Arts works, placed and Sciences that is, the art of working in The works of the Medicine, Alchemy, etc." list may be taken as certainly genuine those of the second are assigned more or less In a third list are doubtfully to Lull's name.
first
;
named some works lost.
The industry
referred of
to
elsewhere, but
Perroquet has brought
together a list of 488 books, and he states that several authors of weight assign no less than
4000
to his pen. 153
154
RAYMOND
LULL.
CATALOGUE OF THE WOEKS OF
EAYMOND LIST
No.
I.
LULL,
APPENDIX.
TITLE.
155
PLACE.
YEAH. MONTH.
....
Ars Compendiosa inveniendi Veritatem Ars Compendiosa Medicinae Ars Contemplationis Ars Demonstrativa Ars Divina, sive Liber de Arte .
DEI Ars
Montpelier
ad omnes
Generalis
1308
Sci-
entias
Ars Generalis Ultima Ars inveniendi Particularia in
1308
March
Montpelier Majorca
1304 1310
Dec. Jan.
Paris
1309
Nov.
Rome
1296
Genoa
1303
Feb.
Montpelier
1304 1297
March
Paris
Majorca
1312
Valencia
1311
Pisa
.... ....
Universalibus
Ars Inventiva Ars Juris Ars Magna Prsedicationis ?)
) j
.....
Ars mixtiva Theologize sophise
.
j>
&
Philo-
Ars Universalis Liber de Articulis Fidei Catholic*
Liber de Qnatuordecini ArticuCatholicae sanctte Fidei
lis
Roman %
sacro-
Articuli Fidei sacrosanctae salutifene Legis Christiante
& .
Liber ad probandum aliquos Articulos Fidei Catholicae per syllogisticas Ration es Liber de Ascensu & Decensu .
Intellectus
....
Tractatus novus de Astronomia Liber de Auditu Kabbalistico Liber de Ave Maria
Oct.
.
.
B Benedicta tu in Mulieribus
Blanquerna Magnus
.
Kal.Oct.
I
RAYMOND
56
LULL.
PLACE.
TITLE.
YEAR. MONTH
C Cantus
vernaculis
Raymundi
....
Versibus Liber Chaos Liber Clericorum Liber de Cognitione DEI . Compendium seu Commentum .
Paris
1299
Pisa
1308 1300
Oct.
Messina
1313
Dec.
Majorca Majorca Montpelier
1302
Sept.
1303 1313
March
Paris
1310
Feb.
Montpelier
1304
March
Paris
1310
July
Majorca
Artis Demonstrative
Compendium
Logicse Algazelis
.
Liber Conceptionis Virgin alis Liber de Concordantia & Con.
.... ..... ....
trarietate
Liber de Confessione continet Liber, qui
sionem
Liber Consilii Liber de Consilio Consolatio Eremitse
Montpelier
Avignon
Confes
.
Primum Volumen Contempla-
Aug.
tionum. . Secuiidum Volumen Contemplationum Tertium Volumen Contempla-
.....
tionum
....
Decem Modis contemplandi DEUM, aliter Contemplatio Raymundi Quomodo Contemplatio transeat in Raptum Liber de
.... ..... .....
Liber Contradictionis Liber de Convenientia, quam habent Fides & Intellectus in objecto
Conversione sui ad Pcenitentiam, seu Vita Ray-
Liber
de
mundi De Conversione Subjecti & dicati per Medium
Prse-
APPENDIX.
No.
157
1
No.
58
RAYMOND
LULL.
APPENDIX.
159
YEAR. MONTH.
PLACE.
TITLE.
.....
Liber Felix, sen de Mirabilibus
Mundi
....
de Figura Elementali de Fine de majori Fine de majori Fine Intellectus, Amoris & Honoris
Liber Liber Liber Liber
Flores Amoris & Intelligent'^ Fons Paradisi divinalis Liber de Forma DEI
.
Montpelier Messina
1305 1313
April Feb.
Tunis
1315 1294
Dec.
Naples Paris
1311
July
Paris
1299
July
Majorca
1300
Nov.
Montpelier Messina
1303 1313
Feb. Jan.
Montpelier
1305
March
Montpelier Messina Messina
1304 1313 1313
April
G Liber de Gentili tibus
&
tribus Sapien-
Geometria nova Liber de Gradibus Conscientire
.
H Liber de
Homine I
Liber de Intellectu Liber de Intelligere"DEi Liber de Intentions prima .
.
.... ..... .... ....
&
secunda
Introductoria Artis Demonstrativae
Introductorium
magnre
Artis
Generalium
Mix-
Generalis
118
Investigatio
tionum 119
Liber de Investigatione Actuuni
120 121
Liber de Inventione divina Liber de Justitia DKI
divinarum Rationum
.
I
Nov. Feb.
RAYMOND
i6o
LULL.
PLACE.
TITLE.
Liber
YEAR MONTH.
Lamentationis Philoetiam intitulatur
sophise
;
Duodecim
&
quse
Principia,
Lamentatio seu Expostulatio Philosophise istas
contra
Averro-
....
Paris
1310
Feb.
.....
Genoa
1303
Feb.
Majorca
1312
Feb.
Messina
Nov.
Montpelier
1313 1312 1303 1303
Messina
1313
Oct.
& Physlca Raymundi
dici possunt Liber de Laudibus Beatissimse Virginis Marise Lectura Artis, quse intitulatur brevis Practica Tabulse Generalis
Lectura super Figuras Artis Demonstratives Lectura Compendiosa Tabulae
....
Generalis
Lectura super Artem Inventivam
& Tabulam Generalem & ponderosi.
Liber de Levitate tate
Elementarum Lex sit melior
Liber, qtise
Liber
de
.
.... ....
Loco
Majorem
Minori
ad
Liber de Locutione Angelorum Logica nova Tractatus de Lumine
Montpelier
.
Genoa
May Nov.
M Liber de Medio natural,! Liber ad Memoriam contirmandara Liber de Memoria DEI .
Metaphysica nova Liber
de
Mirabilibus
Fide Felix.
Pisa
Messina '
.
.
.
Mundi.
Paris
1313 1309
March i
Jan.
APPENDIX.
No.
161
RAYMOND
16:
LULL.
PLACE.
TITLE.
YEAR. MONTH.
Raymundi in Concilio general! ad acquirendam Ter-
Petitio
ram sanctam Liber
de
.... .... .... .... ....
Entis
Perversione
removenda Liber novus Physicorum & com-
Paris
1309
Dec.
pendiosus Liber de Possibili & Impossibili Liber de Potestate pura Liber de Potestate infinita & ordinata Liber de Prsedestinatione & Libero Arbitrio Liber de Prsedestione & Prse-
Paris Paris
Feb. Oct.
Messina
1309 1310 1313
Jan.
Messina
1313
Nov.
1310
April
Messina
1313
Dec.
Majorca
1312
August
Majorca
1300
.
.
scientia
Liber de quinque Praedicabilibus & decem Prsedicamentis Liber de quinque Principiis, quse sunt in omni eo, quod est Liber Principiorum Juris Liber Principiorum Medicinse Liber Prinoipiorum Philosophise Liber Principiorum Theologize .
.
.
.
com-
Principia Philosophise plexa Liber Proverbiorum Liber Propositionum secundum .
.
.
Rome
Artem Demonstrativam
Q Liber de Quadratura
& Triangu-
latura Circuli
....
Liber de Quaastione valde alta
profunda Qusestio
:
Utrum
congruum in ad
reduci tionera
?
illud,
quod
Paris
1299
July
Paris
1311
August
&
est
Divinis, possit necessarian! Ra-
APPENDIX.
No.
163
1
No.
64
RAYMOND
LULL.
LIST
1.
Liber Angelorum
II.
Testament! Experiment-
er urn. 2.
3.
Angelorum de Conversatione Vitse humanse et de Quinta Essentia. Angelorum Testamentum Secretum Artis Liber
de Lapicle mineral! magno.
coelestis 4.
Anima
5.
Apertorium
artis transmutatorire.
Animas
Scientise
tione
occultre
Metallorum
Lapidum
et
pro
et in
Clavis
totius
omni Transmutaac
Transmutatione
restituenda
Salute
Corporis liumani. 7.
(begins Sapientes nostri asserunt). Tractatus de Aquis super Epistola accurta-
8.
ad regem Robertum. Apertorium (begins Fili duse
6.
Apertorium toria
sunt
aquae
extractse). 9.
Septem Aquis ad Comomnes Lapides pretiosos. ponendum
Tractatus
de
165
1
RAYMOND
66
LULL.
10. Ars Intellective 11. Ars Opera tiva Medica. 12. Liber Artis Compendiosse, qui
Vade mecum
nuncupatur.
Artem Alchimiae quin-
13. Liber tertius super
1 4.
tarum Essentiarum,
qui
Distinctio quae est de
Cura Corporum.
Liber ad faciendum
Aurum
dicitur
tertia
potabile.
C 15. Liber de Calcinatione Solis.
16. Clavicula secreta, or Clavis
Aurea de Trans-
mutatione Metallorum. 17.
Magna
Clavis, or
Magnum
Apertorium.
18. Codicillus, or Vade Mecum. 19. Commehtum super Lapidem Philosopher urn. 20. Compendium de Secretis Medicinis.
21.
Compendium de
Secreta
Transmutatione
Metallorum, or Parva Magia. 22. Compendium Quintse Essen tise. 23. Conclusio Summaria ad intelligendum Testa-
mentum
et Codicillum.
24. Liber de Conservatione Vitse. 25.
Summaria
Consideratio Lapidis Abbreviationis Libellus.
26. Tractatus
de
Creatione
et
Mercuriorum
faciendam Tincturam rubeam.
ejus
ad
APPENDIX.
167
D 27. Tertia Distinctio Quinta-Essentise, quse est
de Cura Corporum. 28. Liber Divinitatis.
E 29. Elucidatio Testament!. 30. Enumeratio
jungi
specierum
nostrum
cum
Ccelum
quibus potest sive
Aqua
ardens.
31. Epistola accurtatoria de 32. Experimenta.
Eegem Bobertum.
33. Liber de viginti quatuor naturse creatse.
Experiments
totius
34. Fons Scientise Divinaa Philosophise. 35. Practica de Furnis, or Liber Patientiae.
H quando Raymundus Lullus Majoricanus Comes Scientiam Transmutationis
36. Historia
didicerit
et
trajecerit
Eobertum.
quando ac qua de causa ad Regem Angliam
in
1
RA YMOND LULL.
68
37. Liber de Intentione Alchimistarura. 38. Investigatio
Secret!
Opus Majus,
Occulti
entitled
supra
totum
Vade Mecum, more
frequently Clausula Testament!. 39. Tractatus de Investigatione Lapidis,
or
Apertorium Experimentorum.
40. Lapidarium ultimum secretissimum. 41. Liber Lapidarius abbreviatus. 42. Liber Lapidarii, or Practica Lapidum pretiosorum et de Compositione Lapidis mineralis.
43. Liber de Lapide et Oleo Philosophorum. 44 Liber Lucidarius Compositus super ultimo
Testamento. 45. Lucidarium totius Testainenti. 46. Liber Lucis 47. 48.
Lumen
Mercu riorum.
Claritatis et Flos
Compendium
et Liber
Florum.
Lumen Luminum
Intentione Alchimistarum.
M 49. Prima Magia Naturalis. 50. Secunda Magia.
de
APPENDIX.
169
51. Liber Magnae Medicinse. 52. Liber Mercuriorum. 5 3.
Liber de
Modo
sublimandi Argentum vivum
Commune.
N 54. Liber Naturae et
Lumen
nostri Lapidis.
O 55.
Opus abbreviatum super Solem
56.
Pars Prima practica de Furnis. in abbreviata Opere
57. Practica
secundum Librum Noli Vade Mecum.
ire
et
Lunam.
mineral!
sine me, or
58. Liber de Prseparatione hominis pro major! Opere Creationis totius Naturae animalis.
K 59. Liber ad Serenissimarn
Uxorem
Eeginam Eleonorain Regis Anglorum
Serenissimi
Eduardi. 60. Tractatus septem Eotarum.
1
RAYMOND
70
LULL.
s 61. Liber
de
Sacrata
Scientia
beati
Joannis
Evangelistse.
62. Liber de Secreto occulto Salis urinae, id est Salis Armoniaci et Salis Vegetabilis. 63. Liber de Secreto occulto Naturae Coelestis.
64. Liber Secreti Secretorum et Practica Testa-
menti
Alphabetum divinum de Lapide
et
minerali et de Definitione Alchimiae. 65. Liber de Secundo Secreto Lapidis Philosophici.
66. Liber
de
Secretis
Naturae
seu
Quintae
Essen tiae. 67. Liber Sponsalitii.
68.
Testamentum primum Arnaldi de Villanova
69.
Testamentum ultimum Secretum Angelorum
Catalani.
de Creatione Naturae Vini et Sulphure duorum Luminarium et de Praxi profundissima
magni
Carbunculi
Lapidis
Vegetabilis.
70.
Testamentum novissimum
71. Theorica
Testamenti,
testamenti.
sive
or
ultimum. minor
Forma
APPENDIX.
171
72. Testamentum Beati Thomse de Aquino. 73. Thesaurus abbreviatus Sancti Thomse
de
Aquino. 74. Semita recta beati Thomse
75. Liber Thesaurus Sanitatis et Cor
meum.
76. Liber Coelestis et Thesaurus Thesaurorum.
V 77. Liber de Vasis
magno Magisterio
opportunis.
RAYMOND
172
LIST OF
LULL.
WOKKS REFERRED
TO,
BUT
LOST. Tractatus de ^Eternitate.
Liber Alchindi. Liber de Animalibus.
Ars Memoriae. Tract, de Conditionibus figurarum Tractatus de Conscientia.
& numerorum.
& Qusestionum. Liber Dialectics in Catalano. Liber Definitionum
Liber de Doctrina Principis in suo Regimine. Tractatus Multiplications.
Liber de Praeceptis. Liber Probation um de DEO. Tractatus de Retentiva.
Liber de Significationibus. Liber de Signo. Liber Teliph.
Printed by MORRISON
&
GIBB LIMITED, Edinbim/?t.
CHARLES
H.
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Barber William Theo-dore Aquila, 1858-1945. Raymond Lull, the illuminated doctor
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