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Studia Lulliana STUDIA LULLIANA olim Estudios Lulianos ÍNDEX R SZPIECH, La disputa de Barcelona como punto de inflexión 3-22 P. BEATTIE, Crusading and the Penitential Life: James of Vitry's Crusade Sermon Models and Llull's De fine 33-66 R. PLANAS, La batalla dels elements. Fra Lluís de Flandes, caputxí, contra Benito Jerónimo Feijóo, benedictí 67-86 H' A. BONNER, Qui té por de Ramon Llull? 87-99 Bibliografia lullística 100-116 Ressenyes 117-178 Crónica 179-191 Índex d'obres lullianes citades 193-195 Procedures for the publication of Studia Lulliana 197-203 Q STUDIA LULLIANA olim Estudios Lulianos ÍNDEX R SZPIECH, La disputa de Barcelona como punto de inflexión 3-22 P. BEATTIE, Crusading and the Penitential Life: James of Vitry's Crusade Sermon Models and Llull's De fine 33-66 R. PLANAS, La batalla dels elements. Fra Lluís de Flandes, caputxí, contra Benito Jerónimo Feijóo, benedictí 67-86 H' A. BONNER, Qui té por de Ramon Llull? 87-99 Bibliografia lullística 100-116 Ressenyes 117-178 Crónica 179-191 Índex d'obres lullianes citades 193-195 Procedures for the publication of Studia Lulliana 197-203 Q STUDIA LULLIANA olim Estudios Lulianos ÍNDEX R SZPIECH, La disputa de Barcelona como punto de inflexión 3-22 P. BEATTIE, Crusading and the Penitential Life: James of Vitry's Crusade Sermon Models and Llull's De fine 33-66 R. PLANAS, La batalla dels elements. Fra Lluís de Flandes, caputxí, contra Benito Jerónimo Feijóo, benedictí 67-86 H' A. BONNER, Qui té por de Ramon Llull? 87-99 Bibliografia lullística 100-116 Ressenyes 117-178 Crónica 179-191 Índex d'obres lullianes citades 193-195 Procedures for the publication of Studia Lulliana 197-203 Q STUDIA LULLIANA olim Estudios Lulianos ÍNDEX R SZPIECH, La disputa de Barcelona como punto de inflexión 3-22 P. BEATTIE, Crusading and the Penitential Life: James of Vitry's Crusade Sermon Models and Llull's De fine 33-66 R. PLANAS, La batalla dels elements. Fra Lluís de Flandes, caputxí, contra Benito Jerónimo Feijóo, benedictí 67-86 H' A. BONNER, Qui té por de Ramon Llull? 87-99 Bibliografia lullística 100-116 Ressenyes 117-178 Crónica 179-191 Índex d'obres lullianes citades 193-195 Procedures for the publication of Studia Lulliana 197-203 Q Studia Lulliana (des de 1991) és la continuació d'Estudios Lulianos (1957¬ ABREVIATURES UTILITZADES A STUDIA LULLIANA 1990). Anuari d'estudis sobre Ramon Llull i el lul-lisme Abreviatures de revistes Consell editor: ATCA = Arxiu de Textos Catalans Antics (Barcelona) BSAL = Bolletí de la Societat Arqueológica Lul-liana (Palma) Anthony Bonner (director), Maria Isabel Ripoll (secretaria), Lola Badia, Jordi EL = Estudios Lulianos (Palma) (1957-1990. Vegeu SL) Gayà, Pere Rosselló, Albert Soler (vocals) SL = Studia Lulliana (a partir del 1991. Abans EL) SMR = Studia Monographica et Recensiones (Palma) Consell assessor: Abreviatures de coHeccions Fernando Domínguez (Raimundus-Lullus-Institut, Emeritus), Kurt Flasch (Ruhr- ENC = Els Nostres Classics (Barcelona) Universität Bochum, Emeritus), Harvey Hames (Ben Gurion University of the MOG = Raymundi Lulli Opera omnia, ed. I. Salzinger, 8 vols. (Maguncia, 1721¬ Negev), J.N. Hillgarth (Pontifical Institute of Mediaeval Studies, Toronto, 42; reimpr. Frankfurt, 1965)1 Emeritus), Ruedi Imbach (Université Paris Sorbonne - Paris IV), Michela NEORL = Nova Edició de les obres de Ramon Llull (Palma, 1991 i ss.) Pereira (Università degli Studi di Siena Emerita), Josep M. Ruiz Simon OE = Ramon Llull, Obres Essencials, 2 vols. (Barcelona, 1957-60) (Universitat de Girona) ORL = Obres de Ramon Lull, edició original, 21 vols. (Palma, 1906-50) OS = Obres selectes de Ramon Llull (1232-1316), ed. A. Bonner, 2 vols. Redacció: (Palma, 1989) ROL = Raimundi Lulli Opera Latina (Palma i Turnhout, dins el Corpus Christia- Maioricensis Schola Lullistica norum, Continuatio Mediaevalis, 1959 i ss.) Apartat de Correus, 17 Palma (Espanya) Abreviatures de fonts bibliogràfiques www.msl.cat [email protected] Llull DB = Anthony Bonner (dir.), Base de Dades Ramon Llull, Centre de Do- cumentació Ramon Llull (Universitat de Barcelona), <http://orbita.bib.ub.es/llull>. RD = Estanislau Rogent i Elies Duran, Bibliografia de les impressions lul-lia- nes (Barcelona, 1927; reimpr., 3 vols., Palma, 1989-1991); se cita segons el número d'edició (no segons pàgina). Catàlegs d'obres de Ramon Llull Se citen els catàlegs d'obres de Bonner o de la ROL acompanyant les sigles Bo i ROL de la referencia que correspongui a l'obra en qüestió. Hom pot trobar aquests catàlegs a la següent adreça de la Llull DB: <http://orbita.bib.ub.edu/llull/cioarl.asp>. © Studia Lulliana Maioricensis Schola Lullistica Apartat, 17. Palma 1 Se cita «MOG I, vii, 23: 455», donant primer la paginació de l'edició original, és a dir, la ISSN 1132 130X P. 23 de la setena numeració interna, i llavors, després dels dos punts, el numero corresponent de la paginació continua de la reimpressió (ed. Stegmuller, Frankfurt, 1965). Aquest sistema ISSN digital 2340-4752 permet la consulta tant a aquells lectors que utilitzen la versió original com a aquells que fan DL: PM-268-1961 servir la reimpressió. STUDIA LULLIANA Maioricensis Schola Lullistica Vol. LIV MALLORCA 2014 A partir del número LIV de l'any 2014 la revista Studia Lulliana abandona el format en paper. Es poden consultar tots els números al repositori informàtic de la Universitat de les Illes Balears a través de l'adreca http://studialulliana.uib.cat i del portal de la Maioriquensis Schola Lullistica: www.msl.cat SL 54 (2014), 3-32 R. SZPIECH La disputa de Barcelona como punto de inflexión* Ryan Szpiech University of Michigan (EE.UU.) [email protected] La Vita coaetanea (Vida coetánea) es uno de los textos más conocidos de Ramon Llull. Escrito en 1311 por los monjes de la Cartuja de Vauvert en París (supuestamente según el dictado del mismo Llull) el texto ofrece una visión coherente de la formación espiritual e intelectual de Llull y una cronología deta­ llada de sus viajes y obras. El lenguaje del texto implica que la Vita no es sino una copia escrita de una narrativa dictada oralmente por Llull: «Raymundus quorumdam suorum amicorum religiosorum devictus instantia narravit scribi- que permisit ista que sequuntur hic, de conversione sua ad poenintentiam et de aliquibus gestis eius» (ROL VIII, 272). Además de lo que implica este incipit, el contenido del texto ha llevado a muchos lectores a creer que está basado en hechos fidedignos. Como argumenta Domínguez Reboiras, «no cabe la menor duda que los datos esenciales de su vida proceden de Llull. El relato de su con¬ versión (§§ 2-9) y la crisis religiosa de Genova (§§ 21-25), por ejemplo, están tan llenos de anotaciones personales y revelan reacciones tan íntimas que no pueden ser fruto de la imaginación de otro autor [...] parece claro que nada fue aquí fruto de la invención del escribano» (Domínguez Reboiras 1987, 6). Igual­ mente, Batllori ha afirmado que la Vita es, entre los textos autobiográficos, «una Rebut el 25 de juny de 2014. Acceptat de juliol de 2014. doi: 10.3306/STUDIALULLIA- NA.109.03 Ryan Szpiech. ISSN: 2340-4752. * Este trabajo forma parte del proyecto «Legado de Sefarad. La producción material e intelecutal del judaísmo sefardí bajomedieval», dirigido por el Dr. Javier del Barco (CSIC) y financiado por el Plan Nacional de I+D+i (FFI2012-38451). Quiero agradecer al Dr. Del Barco su ayuda, y a Juan Udaondo Alegre y Lola Badia sus correcciones y sugerencias. de les més autentiques de tota l'edat mitjana [...] tan exacta i tan verídica en els detalls biogràfics» (Batllori 1993, 8). Por otro lado, no todos los lectores críticos están de acuerdo. En un estudio sintáctico y estructural de la versión latina, Ruf- fini ha mostrado que el texto emplea «un carattere linguistico popolare» y «un latino volgarizzato ne lessico e nella sintassi» (Ruffini 1961, 156), y concluye que la construcción lingüística es más del escriba monástico que de Llull mismo. Igualmente, Hillgarth argumenta que el texto ha sido «retocado» por el autor monástico.1 A pesar del debate sobre la autoría de Llull y el papel de los monjes de Vau- vert, el texto ha sido siempre una fuente de información biográfica de la vida de Llull. Desde el Breviculum de Tomás Le Myésier en ca. 1325, menos de una década después de la muerte de Llull (1316), al siglo XXI, la Vita ha sido estu¬ diada cuidadosamente para reconstruir una cronología coherente de su vida.2 Sin embargo, el texto no dice nada en concreto sobre la vida temprana de Llull, y deja varias lagunas en la cronología: por ejemplo, los nueve años de estudio con su esclavo musulmán (ca. 1265-1274), la década que sigue a la muerte del escla­ vo, la iluminación de Llull en el monte de Randa (ca. 1276-1287) y algunos años a principios del s. XIV. Aunque la Vita fue escrita cuando Llull tenía unos ochenta años, el texto sólo describe en detalle unos veinticinco años de su carre¬ ra, y obviamente no incluye información sobre los últimos cinco años de su vida. Al mismo tiempo, recordemos que el texto declara que su enfoque es princi¬ palmente de conversione sua ad poenitentiam y sólo pretende añadir después una discusión de aliquibus gestis eius: es decir, que su tema principal no es la vida o las «gestas» de Llull en general, sino su «conversión» a la vida religiosa. El texto sirve como forma de autojustificación según un modelo hagiográfico, tal como ha mostrado, entre otros, Claudio Leonardi. Esta apropiación del mo¬ delo hagiográfico por razones literarias y biográficas, como la encontramos en Dante, la denomina Leonardi una «antihagiografía», esto es, «un'immagine di santo contrapposta a quella che il potere civile-ecclesiastico desidera» (Leonardi 2004, 660), o en palabras de Lola Badia, «la utilización de procedimientos de autolegitimación propios del santo, del místico y del profeta al servicio de inte¬ reses particulares, a veces de carácter profano» (Badia 1997, 13).
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