RAYMUND LULL First Missionary to the Moslems
By SAMUEL III. ZWEMER, D.D., F. R. G. S.
AllTHO'R 011' "Arabia,The Cradle of Islam," "Top1y-Turvy Land," etc•
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1UNK & WAGNAUS COMPANY NewYork andLondon 1,02 T:\'fl'.E OF l{..\Y:\lU:'\"D LULL ,\T p.,\L'.\L\, '.\1.-\JOH.C:\. Contents
Copyright, 191n, by PAGE iit Jl'UNK & WAGNALLS COMPANY lNTllODUCTION BY ROBERT E. SPEE!< lteglateredat Stationers' Hall, London, England PREPACK, . xxi
[Pri1et#din tlu United StaJes ofA merU:aJ CHAPTER I. Europe and the Saracens in the Thirteenth Publilhed November, 190:a Century, 1 II. Raymund Lull's Birthplace and Early Life, 19 III. The Vision and Call to Service, 32 IV. Preparation for the Conflict, . 4 7 V. At Montpellier, Paris. and Rome, 63 VI. His First Missionary Journey to Tunis, 80 VII. Other Missionary Journeys, . 97 VIII. Raymund Lull as Philosopher and Author, 113 IX. His Last Missionary Journey and His Mar- trrdom, 132 X. "Who being Dead yet Speaketh," . • 14 7
BIBLIOGRAPHY: A. Books written by Raymund Lull, 157 B. Books about Raymund Lull, 169 V List of Illustrations
Statue of Raymund Lull at Palma, Majorca, Frontispiece FACING PAGE A Tenth-Century Map of the World. (The Cotton or Anglo-Saxon Map Restored), 6 General View of Palma, Majorca, 20 Church of San Francisco, Palma, Majorca, 24 Cloisters of the Church of San Francisco, 40 Facsimile of Page from Lull's Latin Works, 6o The Old Canal between Goletta and Tunis, 88 A Venetian Galley of the Thirteenth Century. (From an Old Print), . 98 The Harbor of Bugia, 104 The Town and Tower of Bugia, n2 The Prologue of John's Gospel in Catalan, n2 The Old Gateway of Bugia (Eleventh Century), 140 Tomb of Raymund Lull in Church of San Francis- co, Palma, Majorca, . 144 vii INTRODUCTION
IT would be difficult to find another so competent as Dr. Zwemer to write a life of the first great missionary to the Moham medans. For twelve years he has been working with his associates of the Arabian Mission of the Reformed Church on the eastern coast of the Arabian peninsula and in the Turkish region northwest of the Persian Gulf. To an almost perfect com mand of Arabic, an accurate knowledge of the Koran, untiring zeal and indomitable courage, he has added an absorbing love for the Mohammedans, and a desire to make known to them in truth that Savior whom in their belief their prophet annuls and supersedes. ix 1 ntrot,uctton tntrot,uctton
As I passed down the Persian Gulf in describing it sympathetically, which few the spring of I 897, the captains of the possess in the same measure. steamers, without qualification, spoke out And there has been great need that an in praise of the "lion-hearted" missionary, adequate life of Raymund Lull should be as they called him, who would sit on the written for English readers of this modern hatches with the Arab travelers and con day. He was the greatest missionary who found them out of their own scriptures. has ever gone out to the Moslem world. In the interval of itinerating journeys into He was one of the outstanding figures of the interior of El Hasa and Oman Dr. the Catholic Church in the thirteenth cen Zwemer has found time to produce a vol tury. He was a Christian of the modern ume on Arabia (published in 1900), which spirit of Catholicity-neither Roman nor is the standard authority on the peninsula, Protestant-a n1an of spiritual judgment, of and one of the best books available on divine love. He saw the futility of author the questions of interest to all Christians ity in matters of religion at the time that springing from the rise and extension of other men were busy with the most devil Islam. Loving the Mohammedans and ish expression of belief in authority ever knowing their religion thoroughly, and conceived-the Inquisition. He loved working constantly for an enlargement of Christ with a passionate love, and saw that the missionary force attempting the evan the only true missionary method was the gelization of the Moslem world, Dr. Z we- method of love. To leave his life in ob 1ner has qualifications for understand scurity would involve an incalculable loss ing the life of Raymund Lull, and for to the Church of our time. We need to X xi 1ntrotluctton lntrotluctton revive the memory of it, to relearn its se our notions in its terms. The missionary crets, and to confirm the highest Christian work will gain greatly by this new mode tendencies of our day by the recollection of thinking. Its purpose is to give life. of their noble illustration in the life of Its method is to do by the contact of life. Lull. Of all the men of his century of Raymund Lull proved this. He went out whom we know, Raymund Lull was most to give a divine life which he already pos possessed by the love and life of Christ, sessed in his own soul. Somerville, in and most eager, accordingly, to share his "St. Paul's Conception of Christ," points possession with the world. The world out that it was "in the consciousness of sadly needed it; the Church scarcely less. what the glorifiedChrist was to Paul in his It sets forth the greatness of Lull's charac personal life that we are to look for the ter the more strikingly to see how sharply genesis of his theology." It was in his he rose above the world and Church of his inner experience of the glorifiedChrist that day, anticipating by many centuries moral we are to look for the secret and source of standards, intellectual conceptions, and mis Raymund Lull's doctrine and life: what he sionary ambitions, to which we have grown thought, what he was, what he suffered. only slowly since the Reformation. And this must be true of all true mission The movement of our thought, theo aries. They do not go out to Asia and logical and philosophical, is now strongly Africa to say, "This is the doctrine of the toward biological conceptions. It is a gain Christian Church," or "Your science is that it should be so. We see that life is bad. Look through this microscope and the supreme thing, and that we must state see for yourselves and abandon such error," xii xiii 1Jntrotluctton fntrot,uctton or "Compare your condition with that of is with the Father and with His Son, Jesus America and see how much more socially Christ." The man who can not say this may beneficial Christianity is than Hinduism, be able to change the opinions of those to or Confucianism, or fetichism, or Islam." whom he goes, to improve their social con Doubtless all this has its place: the argu dition, to free them from many foolish ment from the coherence of Christianity errors and enslaving superstitions, but aft with the facts of the universe, the argu- er all this, the one thing which, if done, 1nent from fruit. But it is also all second would of itself have attended to these ary. The primary thing is personal testi things and a thousand others, may be still mony. "This I have felt. This Christ has unaccomplished-namely, the gift of life. done for me. I preach whom I know. The missionary who would do Paul's work That which was from the beginning, that or Lull's must be able to preach a living which I have heard, that which I have seen Christ, tested in experience, saved from all with my eyes, that which I beheld and my pantheistic error by the Incarnation and hands handled, concerning the Word of life the roots thus sunk in history, and by the (and the life was manifested, and I have Resurrection and the personality thus pre seen, and bear witness, and declare unto served in God above, but a Christ here and you the life, the eternal life, which was known, lived and ready to be given by life with the Father and was manifested unto to death, that death may become life. me), that which I have seen and heard de It would be easy to draw other parallels clare I unto you also, that ye also may have than this between Paul and Lull: their fellowship with me; yea, and my fellowship conversions, their subsequent times of sep- XlV xv tnttol>uctton tntto0uctton aration, their -visions, their untlnng toil, for contact with men so that he might their passion ior Christ, their sufferings reach them in the deepest intimacies of and shipwrecks, their intellectual activity their life, and be able thus to plant the and power, their martyrdoms, the rule of seed of the divine life which he bore. Christ supreme flius in death, supreme Therefore he learned Arabic, became a also in life, its thought, its purpose, its master of the Moslem philosophy, studied taste, its use, its friends, its sacrifice. But geography and the heart of man. And, the essence of all such comparison-the therefore, he became also a student of con1- real essence oE all true missionary char parative religion, as we would call him to acter-is the possession by the life of day. There was a great difference between Christ as life, and the ability thus to give, his view, however, and that of a large not a new doctrint only, not a new truth school of modern students of comparative to men, but a new life. The work of mis religion. Lull had no idea that Christian sions is just this: the going out from the ity was not a complete and sufficient re Church over the world of a body of men ligion. He did not study other religions and women knowing Christ, and, therefore, with the purpose of providing from them having life in themselves; their quiet resi ideals which Christianity was supposed to dence among the dead peoples; and the lack. Nor did he propose to reduce out of resurrection horn among these peoples of all religions a common fund of general prin first one, then a few, then more and more, ciples more or less to be found in all and who feel the life and receive it and live. regard these as the ultimate religion. He Lull sought in every way to fit himself studied other religions to find out how bet- xvi xvii 1 ntrotiuctton lntrot,uction ter to reach the hearts of their adherents will fall short of its full purpose if they are with the Gospel, itself perfect and com not led to desire to make amends for the plete, lacking nothing, needing nothing neglect of the centuries. It is six centuries from any other doctrine. With him there since Lull fell at Bugia. Is that martyr was a difference between Christianity and dom never to have its fruitage? Shall we other religions, not in degree only, but in not now at last wake fr01n the sleep of the kind. It possesses what they lack, which generations and give the Savior His place is desirable. It lacks what they possess, above the Prophet, and the crescent its which is unworthy. It alone satisfies. It place beneath the cross? alone is life. They are systems of society ROBERT E. SPEER. or politics, religions of books, methods, organizations. It and it alone is life, eternal life. Lull studied other religions, not to discover what they have to give to Christianity, for they have nothing, but to find how he might give to those who follow them the true life, which is life, and which no man shall ever find until he finds it in Christ. Blessed as the influence of Lull should be upon the Christian life and experience of all who feel it in reading this sketch, it xviii xix PREFACE
To the Reader subject of this biography is ac "1llllbo taultetb not, Uuetb not ; wbo menl)etb THE faults ts commen1'e1': Ube )Printer batb faultel) a knowledged by all writers on the history of little : tt mallbe tbe author 011er.,stgbte1'more. Ubl? missions to be the one connecting link be paine (�eal:ler)ts tbe least ; tben ette not tbou most tween the apostles of Northern Europe and b)2 misconstruing or sbarpe censuring ; least tbou the leaders who followed the Reformation. be more oncbarltable, tben either of tbem batb been bee1'lesse : Go1'amenb an1'gul1'e 11s all." Eugene Stock, the editorial secretary of the -W.obarles on 'fy thes, Cmi b. 1613. Church Missionary Society, declares " there is no more heroic figure in the history of Christendom than that of Raymund Lull, the first and perhaps the greatest mission ary to Mohammedans." No complete biography of Lull exists in the English language ; and since the twen tieth century is to be preeminently a cen tury of missions to Moslems, we should xx x.xi �reface rescue the memory of the pioneer from oblivion. His philosophical speculations and his many books have vanished away, for he knew only in part. But his self-sacrificing love never faileth and its memory can not 35tograpbp of l\apmunb l..ull perish. His biography emphasizes his own motto : CHAPTER I "He who l£ves by the Life can not dz''e." It is this part of Lull's life that has a mes EUROPE AND THE SARACENS IN sage for us to-day, and calls us to win THE THIRTEENTH CENTURY (A.O. 1200-1300) back the Mohammedan world to Christ. SAMUEL M. ZWEMER. "Altho the history 0£ an age is going on all at once, It can not be written all at once. Missionaries are proceeding on BAHREIN, ARABIA, March, 1902. their errands of love, theologians are constructing their sys tems, persecutors are slaying the believers, prelates arc seek ing the supremacy, kings are checking the advance 0£ the churchman-all this and an infinitude of detail is going on in the very same period of time."-Sktdd' s "Hist,,,-y ,f Do,trin�." WE can not understand a man unless we know his environment. Biography is a thread, but history is a web in which time
xxii is broad as well as long. To unravel the I :13tograpbl] or 1Ral]mun� 1ull l5urope an� tbe Saracens thread without breaking it we must loosen rulership of the world. Altho in the East the web. To understand Raymund Lull, the long struggle for the Holy City had we must put ourselves back seven hundred ended in the discomfitureof the Christians, years and see Europe and the Saracens as the spirit of the Crusades lived on. The they were before the dawn of the Renais same century that saw the fall of Acre also sance and the daybreak of the Reformation. witnessed the fall of Bagdad and the extinc Altho the shadow of the dark ages still fell tion of the califate. In Spain, Ferdi heavily upon it, the thirteenth century was nand of Castile was winning city after city an eventful epoch, at least for Europe. The from the Moors, who were entrenching colossal power of the empire was waning, their last stronghold, Granada. The year and separate states were springing up in 1240 marks the rise of the Ottoman Turks ; Italy and Germany. The growth of civil Lull was then five years old. Before he liberty, al tho only in its infancy, was already was twenty, Louis IX. had failed in his bringing fruit in the enlargement of ideas crusade and been taken prisoner by the and the founding of universities. In Eng Sultan of Egypt ; emperors had deposed land, Norman and Saxon were at last one popes and popes emperors ; and the Inqui people; the Magna Charta was signed, and sition had begun in Spain to torture Jews the first Parliament summoned. About and heretics. At Cologne the foundations the time when Lull was born, the Tatars of the great cathedral were being laid, and invaded Russia and sacked Moscow ; Sara at Paris men were experimenting with the cens and Christians were disputing not only new giant, gunpowder. the possession of the Holy Land, but the All Europe was heated with the strong :l 3 l3iograpb)2 of 1Ra)2mun� '.lLull J6urope an� tbe Saracens wine of political change and social expecta not dark as midnight, altho not yet dawn. tions. In the same century sudden and The cocks were crowing. In 1249 the Uni subversive revolutions were taking place in versity of Oxford was founded. In 1265 Asia. The Mongolian hordes under Gen Dante was born at Florence. The pursuit ghis Khan poured out, like long-pent wa of truth by philosophers was still a game ters, over all the countries of the East. The of wordy dialectics, but Thomas Aquinas califate of Bagdad fell forever before the and Bonaventura and Albertus Magnus furious onslaught of H ulaku Khan. The left a legacy of thought as well. The two Seljuk empire soon advanced its Moslem former died the same year that Raymund rule into the mountain ranges of Anatolia, Lull wrote his "Ars Demonstrava." It and Turks were disputing with Mongols was in the thirteenth century that physical the sovereignty of "the roof of the world." science struggled into feeble life in the cells The beneficial effects of the Crusades of Gerbert and Roger Bacon. But these were already being felt in the breaking up men were accounted magicians by the vul of those two colossal fabrics of the Middle gar and heretics by the clergy, and were re Ages, the Church and the Empire, which warded with the dungeon. Marco Polo the ruled both as ideas and as realities. The Venetian, the most famous of all travelers, feudal system was disappearing. The in belongs to the thirteenth century, and did vention and application of paper, the mar for Asia what Columbus did for America. iner's compass, and gunpowder heralded His work was a link in the providential the eras of printing, exploration, and con chain which at last dragged the New World quest in the century that followed. It was to light. But both Marco Polo and Roger 4 s :93tograpbl] of 'IRal]mun� 1ull Bacon lived ahead of their age. Gibbon says with truth that, " If the ninth and tenth centuries were the times of darkness, the thirteenth and fourteenth were the age of absurdity and fable." Thought was still in terror through dread of the doom de clared on heretics and rebels. The maps of the thirteenth century show no appreciation of Marco Polo's discoveries. The world as Raymund Lull knew it was the world of medieval legend and classic lore. The earth's surface was represented as a circular disk surrounded by the ocean. The central point was the Holy Land or Jerusalem, according to the proph ecy of Ezekiel. Paradise occupied the ex treme east and Gog and Magog were on the north. The pillars of Hercules marked the boundary of farthest west, and the nomenclature of even Southern Europe was A TENTH-CENTURY MAP OF TIIE WORLD. A restored copy of the Cotton or Anglo-Saxon map, loose and scanty. It is interesting to note current in the tin1e of Raymunc l Liill. that the first great improvement of these :Europe ant> tbe Saracens maps took place in Catalonia, the province of Spain where Lull's ancestors lived. The remarkable Catalan map of 1375 in the Paris Library is the first world-map that throws aside all pseudo-theological theories and incorporates India and China as part of the world. Nearly all the maps of the Middle Ages are inferior to those in our illustration. Clever artists concealed their ignorance and gave life to the disk of the world by pictures of turreted towns, walled cities, and roaring lions in imaginary forests. Swift has satirized their modern descend ants as- " Geographers who in Alric's maps With savage pictures fill their gaps ; And o'er unhabitable downs Place elephants for want of towns." Regarding the general attitude of the masses toward intellectual progress, a writer"' justly remarks : " There were by no * J. A. Symonds : " The Renaissance," Encyc. Brit., n.,
7 .:lStograpb)] of 1Ra)]munt, '.!Lull l6utope anti tbe Saracens means lacking elements of native vigor angelic purity and signs of gross sensuality. ready to burst forth. But the courage that It was an age of self-denying charity to suf is born of knowledge, the calm strength be fering Christians, and of barbarous cruelty gotten by a positive attitude of mind, face to infidels,Jews, and heretics. The wealthy to face with the dominant overshadowing paid immense sums to redeem Christian sphinx of theology, were lacking. We slaves captured by the Saracens ; and the 111ay fairly say that natural and untaught Church took immense sums to persecute people had more of the just intuition that those who erred from the faith. When the was needed than learned folk trained in Crusaders under Godfrey of Bouillon (who the schools. l\1an and the actual universe refused to wear a crown of gold where his kept on reasserting their rights and claims Savior had worn a crown of thorns) came in one way or another; but they were al in sight of Jerusalem, they kissed the earth ways being thrust back again into Cim and advanced on their knees in penitential n1erian regions of abstractions, fictions, prayer; but after the capture of the city visions, spectral hopes and fears, in the they massacred seventy thousand Moslems, n1idst of which the intellect somnambulis burned the Jews in their synagogs, and tically moved upon an unknown way." waded in blood to the Holy Sepulcher to The 1norality of the Middle Ages pre offer up thanks I The general state of sents startling contrasts. Over against each morals even among popes and the clergy other, and not only in the same land but was low. Gregory VII. and Innocent III. often in the same individual, we witness were great popes and mighty reformers of sublime faith and degrading superstition, a corrupt priesthood, but they were excep- 9 :Stograpbp of 1Rapmuntl 1ull JSurope ant, tbe Saracens tions in the long list. One of the popes venial and mortal. The way to perfection was deposed on charges of incest, perjury, was through the monastic vows of poverty, murder, and blasphemy. Many were in celibacy, and obedience. power through simony. Concubinage and The poetry of the period reflects the unnatural vices were rife in Rome among same startling contrast between piety and the clergy. Innocent IV., who became sensuality, composed as it was of the ten pope the very year Lull was born, was an derest hymns of devotion and bacchanalian outrageous tyrant. Nicholas III. and Mar revels. The seven great hymns of the tin IV., who were popes toward the close medieval Church have challenged and de of the thirteenth century, rivaled each other fied the skill of the best translators and in infamy. The pontificate of the former imitators. The wonderful pathos of the was so marked by rapacity and nepotism "Stabat Mater Dolorosa " and the terrible that he was consigned by Dante to his In power of "Dies lr.e " appear even in their ferno. The latter was the murderous in poorest translations. In spite of its objec stigator of the terrible " Sicilian Vespers." tionable doctrinal features, what Protestant Martensen says that "the ethics of this can read Dr. Cole's admirable translation period often exhibit a mixture of the morals of the " Stabat Mater" without being deeply of Christianity with those of Aristotle." affected? And this is natural if we remember that Yet the same age had its " Carmina Thomas Aquinas represents the height of Burana," written by Goliardi and others, medieval morals as well as of dogmatics. in which Venus and Bacchus go hand-in Sins were divided into carnal and spiritual, hand and the sensual element predominates. 10 II JBtograpbp of lRapmuntl '.JLull :isurope an� tbe Saracens " We do not need to be reminded that his hands and side through an imagination Beatrice's adorer had a wife and children, drunk with the contemplation and love of or that Laura's poet owned a son and the crucified Redeemer. The author of daughter by a concubine." Nor were the two most beautiful hymns of the medi Dante and Petrarch exceptions among me eval period went to fanatical extremes in dieval poets in this respect. It was a dark self-sought torture to atone for his own sins world. and for the good of others. Peter No The thirteenth century was also an age lasco in 1228 saw a vision of the Virgin of superstition, an age of ghosts and visions Mary, and devoted all his property from and miracles and fanaticism. The " Flagel that day to the purchasing of freedom lants " wandered from city to city calling for Christian captives from their Moorish on the people to repent. Girded with masters. He founded the order of the ropes, in scant clothing or entirely naked, Mercedarians, whose members even gave they scourged themselves in the open themselves into slavery to save a fellow streets. The sect spread like contagion Christian from becoming an apostate to from Italy to Poland, propagating extrava Islam. During the twelfth and thirteenth gant doctrines and often causing sedition centuries the monastic orders increased in and murder. Catherine of Sienna and numbers and influence. They formed the Francis of Assisi in the fervor of their love standing army of the papacy and were gen saw visions. The latter bore the st£gmata erally promoters of learning, science, and and died of the wounds of Christ, which art. The Franciscans were one of the are said to have impressed themselves on strongest orders, altho one of the latest. 1 ,l 13 l3fograpbl] of 'IRal]munt, 1ull J5urope ant, tbe Saracens In 1264 this order had eight thousand the abuses of the clergy. The Albigenses cloisters and two hundred thousand monks. and the Waldenses were in many ways Some of these monks were saints, some forerunners of Protestantism. Numerous scientists, and some sensualists; alongside other sects less pure in doctrine and morals of unmeasured superstition and ignorance arose at this time and spread everywhere in the mass of the priesthood we meet with from Eastern Spain to Northern Germany. genius of intellect and wonderful displays All of them were agreed in opposing ecclesi of self-forgetting love in the few. astical authority, and often that of the state. Yet the most sacred solemnities were Such was the political, intellectual, moral, parodied. On "Fools' Festival," which and religious condition of Europe in the was held in France on New Year's day, days of Raymund Lull. mock popes, bishops, and abbots were in The Mohammedan world was also in a troduced and all their holy actions mim state of ferment. The Crusades taught icked in a blasphemous manner. the Saracen at once the strength and the Practical mysticism, which concerned weakness of medieval Christianity. The itself not with philosophy but with per battle-field of Tolosa, strewed with two sonal salvation, was common in the thir hundred thousand slain Moslems, was the teenth century, especially among the death-knell of Islam in Spain. Saracen women of the Rhine provinces. St. Hilde rule and culture at Granada were only the gard, Mechthild, and Gertrude the Great after-glow of a sunset, glorious but tran are striking examples. There were also at sient. What dominions the Saracens lost tempts at a reformation of the Church and in the west they regained in Syria and the 14 15 :IUograpbp of 1Rapmunb 1ull Europe anb tbe Saracens
East. In 1250 the Mameluke sultans be through the Arabian schools of Spain. No gan to reign in Egypt, and under Beybars other country in Europe was in such close I. Moslem Egypt reached the zenith of its touch with Islam for good and ill as the fame. Islam was a power in the thirteenth kingdoms of Castile, Navarre, and Aragon century not so much by its conquests with in the north of what we now call Spain. the sword as by its conquests with the There the conflictwas one of mind as well pen. Moslem philosophy, as interpreted as of the sword. There for three centuries by Alkindi, Alfarabi, Avicenna, and Al waged a crusade for truth as well as a con gazel, but most of all the philosophy of flict on the battle-field between Christian Averroes, was taught in all the universi and Moslem. In this conflict Raymund ties. Aristotle spoke Arabic before he was Lull's ancestors played their part. During retranslated into the languages of Europe. all the years of Lull's life the Moslem pow "The Saracens," says Myers, "were during er held out at Granada against the united the Middle Ages almost the sole reposi Spanish kingdoms. Not until 1492 was the tories of the scientific knowledge of the Saracen expelled from Southern Europe. world. While the Western nations were Regarding missions in the thirteenth too ignorant to know the value of the century, little can be said. There were a treasures of antiquity, the Saracens pre few choice souls whom the Spirit of God served them by translating into Arabic the enlightened to see the spiritual needs of scientificworks of the Greeks." Part of this the Saracen and Mongol and to preach to learning came to Europe through the Cru them the Gospel. In 1256 William de Ru saders, but it came earlier and more largely bruquis was sent by Louis IX., partly as a 16 17 lBfograpbp of 1Rapmunt:1 �uu diplomat, partly as a missionary, to the Great Khan. In 1219 Francis of Assisi with mad courage went into the Sultan's presence at Damietta and proclaimed the way of salvation, offering to undergo the CHAPTER II ordeal of fire to prove the truth of the RAYMUND LULL'S BIRTHPLACE Gospel. The Dominican general Raimund AND EARL V LIFE de Pennaforti, who died in 1273, also de voted himself to missions for the Saracens, (A,D. 1235-1265) but with no success. "I thinlc that I better understand the proud, hardy, frupl Spaniard and his manly defiance of hardships since I have The only missionary spirit of the twelfth seen the country he inhabits. • . . The country, the habits, and thirteenth centuries was that of the Cru the very looks of the people, have something of the Arabian saders. They took up the sword and per character."- Wa s!lington Ir ving'z "TiuAlhaml,r11. " ished by the sword. But "Raymund Lull RAYMUND LULL was born of an illustri was raised up as if to prove in one startling ous family at Palma in the island of Majorca case, to which the eyes of all Christendom of the Balearic group in 1235.* His father were turned for many a day, what the Cru had been born at Barcelona and belonged sades might have become and 1night have to a distinguished Catalonian family. done for the world, had they been fought for When the island of Majorca was taken the cross with the weapons of Him whose last from the Saracens by James I., king of words from it were forgiveness and peace."• • Some authorities give the date u34, and one 1236, but * George Smith : "A Short History of Missions." most agree on the year 1235, See Barillf·Gould : "Lives of 18 tbe Saints," vol. vi., p. 489. :Stograpb).? of 'IRa).?munb :itun Aragon, Lull's father served in the army of conquest. For his distinguished services he was rewarded with a gift of land in the conquered territory, and the estates grew in value under the new government. Southern Europe between the Atlantic and the Adriatic is almost a duplicate in climate and scenery of Northern Africa. When the Moors crossed over into Spain and occupied the islands of the Western Mediterranean they felt at home. Not only in the names of rivers and mountains and on the architecture of Spain did they leave the impress of their conquest, but on the manners of the people, their literature, and their social life. Catalonia, the eastern province of Spain, which was the home of Lull's ancestors and for a time of Lull himself, is about one hundred and thirty miles broad and one hundred and eighty-five miles long, with a coast of two hundred and forty 20 l3trtbplace ant, l6arlp 1tfe miles. It has mountain ranges on the north, three considerable rivers, and wood land as well as meadow. The climat� is healthy in spite of frequent mists and rains, sudden changes of temperature, and great midday heat. Mountains and climate and history have left their impress on its peo ple. The Catalonians are distinct in origin from the other inhabitants of Spain, and differ from them to this day in dialect, dress, and character. About 470 A.D., this part of the peninsula was occupied by the Goths, whence it was called Gothalonia, and later Catalonia. It was taken possession of by the Berbers in 712, who in turn were dispossessed by the Spaniards and the troops of Charlemagne. In 1137 Catalonia was annexed to Aragon. The Catalonians are therefore a mixed race. They have al ways been distinguished for frugality, wit, and industry ; they have much national pride and a strong revolutionary spirit. �I :113tograpb-g of 1Ra-gmun0 1ull :IBtrtbplace ant> lSarl-g 1tte The Catalan language and its large litera According to the description of modern ture are quite distinct from that of the travelers it is an earthly paradise. During other Spanish provinces. The poetical the summer there is scarcity of water, but, works of Lull are among the oldest ex following a system handed down from the amples of Catalan extant. Arabs, the autumn rains are collected in The Balearic Islands have always be large reservoirs. On the payment of a longed to the province of Catalonia as re certain rate each landholder has his fields gards their people and their language. On flooded. a clear day the islands are plainly visible Palma, Lull's birthplace and burial-place, from the monastery of Monserrat, and by is a pretty town with narrow streets and a sea from Barcelona it is only one hundred sort of medieval look except where mod and forty miles to Palma. Between these ern trade has crowded out "the old-world, two harbors there has always been and is Moorish character of the buildings." now a busy traffic. Majorca has an area of The cathedral is still a conspicuous fourteen hundred and thirty square miles, building, and was commenced in 1230 and a delightful climate, beautiful scenery, and dedicated to the Virgin by the same King a splendid harbor-Palma. Some of its James who gave Lull's father estates near valleys, such as V aldemosa and Soller, Palma. Portions of the original building are celebrated for picturesque luxuriance. still remain, and the visitor can enter the The northern mountain slopes are ter royal chapel (built in 1232) with assurance raced ; the olive, the vine, and the almond that if Lull did not worship here he at least tree are plenteous everywhere in the plains. saw the outside of the building frequently. :u ZJ JStograpb)? ot 1Rarmunt> $ull Palma probably owes its name and harbor to Metellus Balearicus, who in 123 B.c. settled three thousand Roman and Spanish colonists on the island, and whose expedi tion is symbolized on the Roman coins by a palm branch. He also gave his name to the island group, and the Balearic slingers are famous in Cresar's " Commentaries." Palma is to-day a busy little port, and direct commerce is carried on with Valen cia, Barcelona, Marseilles, Cuba, Porto Rico, and even South American ports. The present population is about sixty thousand. Formerly, Paln1a was a great center for shipbuilding, and there is little doubt that in Lull's time this industry also gave importance to the town. As early as the fourteenth century a mole, to a length of three hundred and eighty-seven yards, was constructed to improve the harbor of Palma. This picturesque town was the CIIL'l{CII OF !-,.\.\: l .. i(.\:\lbU J ,\ T !',\l."L\, �IAJORC.\. birthplace of our hero, and to-day its in- 24 l3trtbplace ant, l5arll? 1tte habitants are still proud to lead you to the church of San Francisco where he lies buried. As late as 1886 a new edition of Lull's works was printed and published at Palma by Rossel6. The significance or the derivation of Lull's family name is lost in obscurity. His personal name Raymund (in Spanish Ramon or Raymundo) is Teutonic and sig nifies " wise protection" or" pure in speech." It was borne by two distinguished counts of Toulouse : one of them, Raymund IV., was a Crusader (1045-1 105), and the other (1156- 1222) befriended the Albigenses against the Pope. It is possible that Lull received his first name from one of these martial heroes whose exploits were well known in Cata lonia. Of Lull's infancy and early youth noth ing is known for certain. He was accus tomed to medieval luxury fr01n his birth, as his parents had a large estate and his 25 :IBfograpblJ of 1Ra!'mun� 1ull l3trtbplace an� l6atll? 1tfe father was distinguished for military serv was the chief official in the household of a ices. Lull married at an early age, and, medieval prince or noble and had the super being fond of the pleasures of court life, intendence of feasts and ceremonies. These left Palma and passed over with his bride must have been frequent and luxurious at to Spain, where he was made seneschal at the court of James II., for Aragon, previ the court of King James II. of Aragon. ous to the reign of Ferdinand and Isabella, Thus his early manhood was spent in enjoyed the most liberal government of gaiety and even profligacy. All the enthu Europe. According to one authority, " the siasm and warmth of his character found genius and maxims of the court were pure exercise only in the pleasures of the court, ly republican." The kings were elective, and, by his own testimony, he lived a life while the real exercise of power was in the of utter immorality in this corrupt age. hands of the Cortes, an assembly consist Wine, women, and song were then, as often ing of the nobility, the equestrian order, the since, the chief pleasures of kings and representatives of cities, and the clergy. A princes. Notwithstanding his marriage succession of twenty sovereigns reigned and the blessing of children, Lull sought from the year 1035 to 1516. At such a the reputation of a gallant and was mixed court and amid such an assemblage, prob up in more than one intrigue. For this ably in the capital town of Zaragoza (Sara sort of life his office gave him every temp gossa), Lull spent several years of his life. tation and plenty of opportunity. He was early addicted to music and played A seneschal (literally, an old servant) • the cithern with skill. But he was yet + + * From Latin un� ,ca/cu,, or Gothic siMig-, ,kalk. more celebrated as a court poet. Accord- 26 27 l3fograpbp of 1Rapn1unt, 1ull l3trtbplace ant, l5arlp 2-ffe ing to his own confessions, however, the Raymund Lull was gifted with great theme of his poetical effusions was not mental accomplishments and enthusiasm. seldom the joys of lawless love. " I see, 0 He had the soul of a poet, but at first Lord," he says in his Contemplations, " that his genius groveled in the mire of sensual trees bring forth every year flowers and pleasures, like that of other poets whose fruit, each after their kind, whence man passions were not under the control of kind derive pleasure and profit. But thus religion. We do Lull injustice, however, it was not with me, sinful man that I am ; if we judge his court life by the standards for thirty years I brought forth no fruit in of our Christian century. His whole en this world, I cumbered the ground, nay, was vironment was that of medieval darkness, noxious and hurtful to my friends and neigh and he was a gay knight at the banquets of bors. Therefore, since a mere tree, which James II. before he became a scholastic has neither intellect nor reason, is more philosopher and a missionary. As knight fruitful than I have been, I am exceedingly he knew warfare and horsemanship so well ashamed and count myself worthy of great that among his books there are several blame." * In another part of the same book treatises on these sciences,* first written he returns thanks to God for the great differ in Catalan, and afterward put into Latin. ence he sees between the works of his after Undoubtedly these were written, as was life and those of his youth. " Then," he says, most of his poetry, before he was thirty all his "actions were sinful and he enjoyed years old. He was the most popular poet the pleasures of sinful companionship." of his age in Spain, and his influenceon *"Liber Contemplationis in Deo," ix. , 257, ed. 1740, *For a list of these works see Helfferich, p. 74, note. 28 a9 Jl3tograpb)2 of 1Ra)2munb '.!Lull Jl3trtbplace anb Earlp 1tfe Catalonian poetry is acknowledged in such It seems that at about his thirty-second terms of praise by students of Spanish litera year he returned to Palma, altho there is ture that he might be called the founder of little certainty of date among his biogra the Catalonian school of poets. The philo phers. At any rate it was at the place of his logical importance of Lull's Catalonian birth that Lull was born again. It was in writings, especially his poems, was shown the Franciscan church, and not at the court by Adolph Helfferich in his book on "Lull of Aragon, that he received his final call and the Origin of Catalan Literature." In and made his decision to forsake all and this volume specimens of his poetry and become a preacher of righteousness. The proverbs are given. A writer in the "En prodigal son came to himself amid the cyclopedia Britannica " speaks of one of his swine, and his feet were already toward poems, " Lo Desconort " (Despair) as emi home when he saw his Father, and his nently fine and composite in its diction. Father ran out to meet him. The story of This poem, if it was written before his St. Augustine under the fig-tree at Milan conversion, as is probable, would already was reenacted at Palma. show that Lull himself was dissatisfied at heart with his life of worldly pleasure. Al ready, perhaps, there arose within him a mighty struggle between the spirit and the flesh. Sensual pleasures never satisfy, and his lower and higher natures strove one with the other. 30 31 'ttbe 111tston an� "I will pour out my spirit upon all flesh•... and your to be a visionary age, this was not altogether young men shall sec visions. "-Joel ii. z8. true of the thirteenth century. The visions WHEN St. Paul told King Agrippa the of Francis of Assisi, of Catherine the Saint, story of his life, the key of it lay in the of Peter Nolasco, and of others in this age, words, " I was not disobedient to the had a tremendous effect on their lives and heavenly vision." The angel had come to influence. We may doubt the vision, but him and called him straight away from his we can not doubt its result in the lives of career as arch-persecutor. All that he had those who profess to have seen it. Call it done or meant to do was now of the past. religious hallucination or pious imagination He arose from the ground and took up his if you will, but even then it has power. life again as one who could not be dis Ruskin says that "such imagination is obedient to his vision. It was a vision of given us that we may be able to vision Christ that made Paul a missionary. And forth the ministry of angels beside us and his was not the last instance of the ful- see the chariots of fire on the mountains 31 that gird us round." In that age of Mariol- 33 l3tograpb� of 1Ra�munb 1ull ttbe l!)tston anb • S. Baring-Gould : "Lives of the Saints," vol. vi., p. 489. •" Tertio et quarto successive diebus interpositis aliquibus, Maclear : " History of Christian Missions in the Middle Salvator, in forma semper qua primitus, apparel."-" Acta Ages," pp. 355, 356. Sanctorum " p. 669. 34 35 JBtograpb)] of 1Ra11mun� 1uU Ube ll)fston an� * "Vita Prima, " p. 662. "Domin um J esum Christum de vote, fleusJargiter exoravit, quatenus hrec prredicta tua qure ipse misericorditer inspiraverat cordi suo, ad effectum sibi placitum perducere dignaretur. " Several authorities put a period of short backsliding between his conversion and the account of the sermon by the friar that follows in our text, 40 THE CLOISTERS OF THE CllUl{Cll oi,· SAN FRANCISCO. ttbe ll)tston anb Eymeric, a Catalonian Dominican in 1334 Lull's conversion, says : " His new birth, and the inquisitor of Aragon after 1356, be it noted, sprang from a passion for expressly states that Lull was a lay mer Jesus. Lull's faith was not sacramental, chant and a heretic. In 1371 the same Ey but personal and vital, more Catholic than meric pointed out five hundred heresies in Roman." Even as the Catalonians first Lull's works, and in consequence Gregory arose in protest and revolution against the XI. forbade some of the books. The tyranny of the state in the Middle Ages, Franciscans, Antonio Wadding and others, so their countryman is distinguished for aftenvard warmly defended Lull and his daring to act apart from the tyranny of the writings, but the Jesuits have always been Church and to inaugurate the rights of lay hostile to his memory. Therefore the men. The inner life of Lull finds its key Roman Catholic Church long hesitated in the story of his conversion. Incarnate whether to condemn Lull as a heretic or to Love overcame carnal love, and all of the recognize him as a martyr and a saint. passion and the poetry of Lull's genius He was never canonized by any pope, but bowed in submission to the cross. The in Spain and Majorca all good Catholics vision of his youth explains the motto of regard him as a saintly Franciscan. In a his old age : " He who loves not lives not; letter I have received from the present he who lives by the Life can not die." bishop of Majorca he speaks of Raymund The image of the sufferingSavior remained Lull as "an extraordinary man with apos for fiftyyears the mainspring of his being. tolic virtues, and worthy of all admiration." Love for the personal Christ filledhis heart, Frederic Perry Noble, in speaking of molded his 1nind, inspired his pen, and 44 45 :JStograpb}? ot 1Ra}?munb '.lLull made his soul long for the crown of mar tyrdom. Long years afterward, when he sought for a reasonable proof of that great est mystery of revelation and the greatest stumbling-block for Moslems-the doctrine CHAPTER IV of the Trinity-he once more recalled the v1s10n. His proof for the Trinity was the PREPARATION FOR THE CON love of God in Christ as revealed to us by FLICT the Holy Spirit. (A.O. 1267-1274) " Sive ergo Mahometicus error hrereticonomine deturpetur; cive gentili aut pagano infametur ; agendum contra eum est, scribendum est. "-Petrus Venerabilis, t n57. '' Aggredior vos, non ut nostri srepe faciunt, arm.is, sed verbis, non vi sed ratione, non odio sed amore. "-Ibid. Bv his bold decision to attack Islam with the weapons of Christian philosophy, and in his lifelong conflict with this gigantic heresy, Lull proved himself the Athanasius of the thirteenth century. The Moham medan missionary problem at the dawn of the twentieth century is not greater than it was then. True, Islam was not so ex tensive, but it was equally aggressive, and, 47 JBtograpb-g of 1Ra-gmunl:> 1ull �reparation for tbe * Arnold : '' Preaching of Islam,'' syn chronological table, t Muir : "The Mameluke Dynasty of Egypt," p. 31, Lon p. 389, 1896. don, 1896. 49 l3togravbt> of �apmunt) 1ull �reparation for tbe • See them in full iu " Vita Prima," p. 665, and " Liber Contemplationis in Deo," !iv., 25-28, etc. Maclear givesthe summary as quoted above, pp. 362, 363. 89 llfoorapb)] or 1Rarmunt, 1-ull jfirst .mfsstonarr �ourner to 'ttunts defect. In its doctrine of the Trinity it are in Lull's writings. The office of the conveys the highest conception of the cross is met everywhere in Lull's argu Deity, as the Father, the Son, and the ment with Moslems. He never built a Holy Spirit in one simple essence and na rickety bridge out of planks of compro ture. In the Incarnation of the Son it mise. His early Parliament of Religions evinces the harmony that exists between was not built on the Chicago platform. God's goodness and His greatness ; and in The result proved it when persecution fol the person of Christ displays the true union lowed. There were some who accepted of the Creator and the creature ; while in the truth * and others who turned fanatics. His Passion which He underwent out of One Imam pointed out to the Sultan the His great love for man, it sets forth the danger likely to beset the law of Moham divine harn1ony of infinite goodness and med if such a zealous teacher were allowed condescension, even the condescension of freely to expose the errors of Islam, and Him who for us men, and our salvation, suggested that Lull be imprisoned and put and restitution to our primeval state of to death. He was cast into a dungeon, perfection, underwent those sufferings and and was only saved from a worse fate by lived and died for man." the intercession of a less prejudiced leader. This style of argun1ent, whatever else This man praised his intellectual ability may be thought of it, is orthodox and and reminded the ruler that a Moslem who evangelical to the core. It surprises one * " Disposuerat viros famosre reputationis et alios quam continually to see how little medieval theol plurimos ad baptismum quos toto animo affectabat deducere ogy and how very few Romish ideas there ad perfectum lumen fidei orthodoxre."-"Vita S. Lulli." 90 91 l3tograpb}] of 1Ra}]munt) 1ull Ytrst mtsstonar}] lourne}] to ttunts imitated the self-devotion of the prisoner applied with barbarous cruelty.* Yet Lull in preaching Islam would be highly hon was not ready to submit even to the sen ored. The spectacle of a learned and aged tence of banishment, and so leave his little Christian philosopher freely disputing the group of converts to themselves without truth of the Koran in the midst of Tunis instruction or leadership. was indeed a striking example of moral The ship which had conveyed him to courage in the dark ages. "This," says Tunis was on the point of returning to Dr. Smith, "was no careless Crusader Genoa ; he was placed on board and warned cheered by martial glory or worldly pleas that if he ever made his way into the coun ure. His was not even such a task as that try again he would assuredly be stoned to which had called forth all the courage of death. Raymund Lull, however, felt that, the men who first won over Goth and with the apostles, it was not for him to Frank, Saxon and Slav. Raymund Lull obey their "threatening that he should preached Christ to a people with whom speak henceforth to no man in this Name." apostasy is death and who had made Chris Perhaps also he felt that his cowardice at tendom feel their prowess for centuries." Genoa when setting out demanded atone Even his enemies were amazed at such ment. At any rate he managed to escape boldness of devotion. from the ship by strategy and to return The death-sentence was changed to ban unawares to the harbor town of Goletta in ishment fr01n the country. Well might defiance of the edict of banishment. For Lull rejoice that escape was possible, since * See instances given in Muir's '' Mameluke Dynasty," the death-penalty on Christians was often pp. 4I, 48, 75, etc. 92 93 :IBtograpb)? of 1Ral]mun!) 1ull J'trst .mtsstonar'!] lourne)? to 'ttunts three long months the zealous missionary velation, and therefore at times attempted concealed himself like a wharf-rat and wit to explain what must ever remain a mys nessed quietly for his Master. Such was tery of faith. the character of his versatile genius that As a theologian, we should remember, we read how at this ti1ne, even, he com Lull was not a schoolman, nor did he ever posed a new scientific work ! receive instruction from the great teachers But since his favorite missionary method of his time. He was a self-taught man. of public discussion was entirely impos The speculative and the practical were sible, he finally embarked for Naples, blended in his character and also in his where for several years he taught and system. " His speculative turn entered lectured on his New Method. And later, even into his enthusiasm for the cause of as we have already seen, he revisited missions and his zeal as an apologist. His Rome. contests with the school of Averroes, and It is evident from all of Lull's writings, with the sect of that school which affirmed as well as from the writings of his biogra the irreconcilable opposition between faith phers, that his preaching to the Moslems and knowledge, would naturally lead him was not so much polemical as apologetic. to make the relation subsisting between He always speaks of their philosophy and these two a matter of special investiga learning with respect. The very titles of tion." * his controversial writings prove the tact Lull did not go to Naples because he and love of his method. It was weak only had given up the battle. He went to bur in that it placed philosophy ahead of re- * Ncandcr : "Church History," iv., p. 426. 94 95 JBtograpblJ of 1Ra}1111unt, '.JLull nish his weapons and to win recruits and to appeal to the popes to arm for a spiritual crusade against the strongest enemy of the kingdom of Christ. When, as we have seen in a previous chapter, these efforts CHAPTER VII proved nearly fruitless, he made other mis OTHER MISSIONARY JOURNEYS sionary journeys, and in 1307 was again on the shores of North Africa, fifteen years (A.O. 1301-1309) after his first banishment. "In an age of violence and faithlessness he was the apostle of heavenly love. "-Georg, Smith, " Yea, so have I strived to preach the Gospel not where Christ was named, lest I should build upon another man's foundation. "-Paul. FROM 1301 to 1309 Lull made several missionary journeys which are the more remarkable if we consider that he was now sixty-six years old and if we think of the conditions of travel in the Middle Ages. The Mediterranean was beset with pirates and the Catalan Grand Company were fighting the Byzantines, while Genoa and Venice waged a war of commercial rivalry. The Knights of St. John were fighting for Rhodes and the rival popes were quarreling. 97 :fStograpb)? of 1Ra)?munt) '.lLull Travel by sea was dangerous and by land was full of hardship. In the Middle Ages the use of carriages was prohibited as tend � ing to render vassals less fitfor military serv � ice. As late as the sixteenth century it w was accounted a reproach for men to ride u in them, and only ladies of rank used such ::: zf-< w conveyances. Men of all grades and pro w ..; f-< :: fessions rode on horses or mules, and some -� ·;:: times the monks and women on she-asses. f-< 'Cl w i5 Highway robbers infested the forests, and � f-< "' the danger from wild animals had not yet "' .;:; ceased even in the south of Europe. � 'Cl w .£ In spite of all obstacles, however, we read c.. ,-1 0 < � that Lull "resolved to travel from place to (:) place and preach wherever he might have z opportunity." His purpose seems to have w been to reach Jews and Christian heretics w as well as Saracens.* After laboring for < * " Accessit ad regem Cypri affectu multo supplicans ei, quatenus quosdam infideles atque schismaticos videlicet Jacobinos, Nestorinos, 1Iaronites, ad suam prredicationem necnon disputationem coarctaret venire."-Maclear,p. 364 n. 98 ®tber .mtsstonar-g 5ourne}?s some time with the Jews in Majorca he sailed for Cyprus, landing at Famagosta, the chief port and fortress during the Gen oese occupancy of the island. Cyprus at that time had a large population of Jews as well as of Christians and Moslems. Lull's preaching probably did not 1neet with success, for he soon left the island and, attended only by a single companion, crossed over to Syria and penetrated into Armenia, striving to reclaim the various Oriental sects to the orthodox faith. Armenia, in the thirteenth century, was the name of a small principality to the north of Cilicia, under a native dynasty. With Cyprus it formed the last bulwark of Christianity against Islam in the East. For fear of being crushed by the Moslem powers the Armenians formed alliances with the Mongolian hordes that overran Asia and shared in the hostility and ven geance of the Mamelukes. Among this 99 :13tograpb-g of 'IRa-gmunt, 1ull @tber .mtsstonar-g sourne-gs brave remnant and bulwark of the faith that supremacy they enjoyed ample toleration, even to our own day has resisted unto blood but, in proportion as the Moors were the aggressive spirit of Islam, Lull labored driven out and the Christians became for more than a year. It was in Armenia powerful, the Jews suffered. As early as that he wrote his book entitled, "The uo8 a riot broke out in Toledo against the things which a man ought to believe con Jews and the streets streamed with their cerning God." Written in Latin, it was blood. All through the twelfth and thir afterward translated for his Spanish coun teenth centuries dark stories were told of trymen into Catalan.* the hostility of the Jews. It was said that From Cyprus Lull returned once more to they poisoned wells, stole the consecrated Italy and France, where fron1 1302 to 1305 wafers to pierce them with a needle, and he traveled about lecturing in the univer crucified infants at their Passover festivals sities and writing more books. Before we and used their entrails for magic and se speak of his second journey to North Africa, cret rites ! In 1253 the Jews were expelled a few words should set forth the character from France and in 1290 from England. of his love and labors for the despised Jew. Many were put to death by the Inquisi Scattered throughout every kingdom tion, and there were very few Christians and island of Europe, the Jews had at who dared to defend a Jew in court. A tained in many lands power and influence child could not be missed without some both because of their learning and their foul play being suspected on the part of a wealth. In Spain under the Saracen Jew. In vain a few pious monks pro * See Helfferich, p. 86, note, and No. 225 in Bibliography A. tested against such accusations and tried 100 IOI :rBtograpb)1 of 1Ra)1muntl '.lLull ©tber LIDi.s.stonar)1 5ourne,?.s to befriend the outcast race. The whole This despised, race however, was not spirit of the times was to class Jews and outside the circle of Lull's love and inter Moslems as infidels and as worthy of est. He wrote many books to prove to hatred and contempt. If possible, the them the truth of the Christian religion.* hatred against the Jews was stronger in He showed them that their expected Mes Spain than elsewhere. During the dosing siah was none other than Jesus of Naza years of Lull's life there were already reth. His great mission to the Saracens kindled in Spain the fires of bitter, cruel in Africa did not blind him to the needs persecution "·hich at last, under Torque- of missions at home, and we read how, 111ada, consumed the entire race of the in 1305 and even earlier, he labored to Jews in that country.* convince the Jews in Majorca of their In the thirteenth century, in almost all errors. In an age when violence and lands, the Jews were compelled to wear an faithlessness were the only treatment insulting badge, the so-called "Jew's hat," which Jews expected from Christians, a yellow, funnel-shaped covering on the Raymund Lull was the apostle of love head, and a ring of red cloth on the breast. to them also. They were also compelled to herd together There is a story or legend to the effect in the cities in the ghetto or Jewish quar that, about this time, Lull paid a short visit ter, which was often surrounded by a spe to England and wrote a work on alchemy cial wall.t • Of these works the following are extant : " Libcr contra * l\!aclear, p. 38r et uq. Jud::eos," " Libcr de Reformatione Hebraica," and " Libcr t Kurtz : "Church History," ,•ol. ii., p. 23. de Adventu Messire." IO.? 103 :fStograpbl] of '!Ra}]munl:l 1ull at St. Catharine's Hospital in London.* But we have no good testimony for this event, and the legend probably arose from confounding Lull the missionary with an other Lull who was celebrated for his knowledge of alchemy. In the "Acta Sanctorum " a special article is devoted to prove that Lull never taught or practised the arts of medieval alchemy. We now come to his journey to North Africa, on which he set out in 1307, prob ably from some port in France or from Genoa. This time he did not go to Tunis, but to Bugia. Some say he visited Hip pone and Algiers as well. A special inter est attaches to the town of Bugia in the story of Lull's life as it was here he preached to Moslems in his old age and here was the -;cene of his death. Bugia, or Bougiah, is a fortified seaport * See Maclear, p. 367, note, who quotes authorities for the le�end. 104 �tber @tsstonarp 5ourneps in Algeria between Cape Carbon and W ady Sahil. Its most important buildings at present are the French Roman Catholic church, the hospital, the barracks, and the old Abdul Kadir fort, now used as a prison. At present it has but a small population, yet conducts a considerable trade in wax, grain, oranges, oil, and wine. Bugia is a town of great antiquity; it is the Salda of the Romans and was first built by the Carthaginians. Genseric the Vandal surrounded it with walls. In the tenth century it became the chief commer cial city of all North Africa under the Beni Hammad sultans. The Italian merchants of the twelfth and thirteenth centuries had numerous buildings of their own in the city, such as warehouses, baths, and churches. In the fifteenth century Bugia became a haunt for pirates ; after that time it lost its prosperity and importance. Our photograph shows the ruins of the 105 Etograpbl? of 1Ra)2munt, '.lLuU �tber mtsstonar)] 3-ourne'!]s old gateway from the harbor, which dates erty confiscated in the capital, to know from the eleventh century, and through what must have been the state of the which Lull must have entered the town. provinces.* Altho there were Christian merchants in Raymund Lull no sooner came to Bugia Bugia, they were a small minority, and were than he found his way to a public place, able to secure commercial freedom and stood up boldly, and proclaimed in the favor only by avoiding all religious con Arabic language that Christianity was the troversy and keeping their light carefully only true faith, and expressed his willing under a bushel. One can read in the his ness to prove this to the satisfaction of all. tory of the Mameluke dynasty, which ruled We know not what the exact nature of his Egypt at this period, how Christians were argument was on this occasion, but it regarded and treated by the Saracens. So touched the character of Mohammed. A far as possible the odious edict of Omar commotion ensued and many hands were II. was reimposed and its intolerant rules lifted to do him violence. enforced. The mufti, or chief of the Moslem clergy, The Mameluke sultan Nasir, " a jealous, rescued him and expostulated with him on cruel, suspicious, and avaricious tyrant," his madness in thus exposing himself to extended his power over Tunis and Bugia peril. from 1308- 1320. He was fanatical as well "Death," Lull replied, "has no terrors as cruel, and one has only to read how whatever for a sincere servant of Christ Christian churches were destroyed, Chris who is laboring to bring souls to a know! tians burned or mutilated, and their prop- * Sir William Muir : " The Mameluke Dynasty," pp. 67-87. 106 107 :IBtoorapb)] of 1Ra)]munt) 1ull @tber mtsstonar)] 3-ourner.s edge of the truth." After this the mufti, into a dungeon and for half a year remained who must have been well versed in Arabian a close prisoner, befriended only by some philosophy, challenged Lull for proofs of merchants of Genoa and Spain, who took the superiority of Christ's religion over pity on the aged champion of their com that of Mohammed. mon faith. One of Lull's arguments, given in his Meanwhile riches, wives, high place, and controversial books, consists in presenting power were offered the Christian philos to the Saracens the Ten Commandments opher if only he would abjure his faith as the perfect law of God, and then show and turn Moslem. This was Lull's reply, ing from their own books that Moham- from the depth of his dungeon, to all their 1ned violated every one of these divine enticements : "Ye have for me wives and precepts. Another favorite argument of all sorts of worldly pleasure if I accept the Lull with Moslems was to portray the law of Mohammed ? Alas I ye offer a poor seven cardinal virtues and the seven deadly prize, as all your earthly goods can not sins, only to show subsequently how bare purchase eternal glory. I, however, prom Islam was of the former and how full ise you, if ye will forsake your false and of the latter ! Such arguments are to devilish law, which was spread by sword be used with care even in the twentieth and force alone, and if ye accept my belief, century ; we can imagine their effect on Eternal Life, for the Christian faith was the Moslems in the north of Africa in propagated by preaching and by the blood Lull's day. of holy martyrs. Therefore I advise you Persecution followed. He was flung to become Christians even now, and so ro8 ro9 :IBtograpbl] of 1Rarmunt, '.lLull ®tber rotsstonatl] Sournevs obtain everlasting glory and escape the with all the sensual temptations of Is- pains of hell." * Such words, from the lips l am. " * of a man seventy-three years old, in perfect This must have been a bitter experience command of the Arabic tongue, learned in for the missionary in recalling the sins of the wisdom of the Arabian philosophy, and his youth and the vision of his earlyman from whose eyes flashed earnest zeal for hood. the truth, must have come with tremen '' But I amid the torture and the taunting dous force. I have had Thee ! proposed Thy hand was holding my hand fast and faster, While he tarried in prison, Lull Thy voice was close to me ; that both parties should write a defense of And glorious eyes said, 'Follow Me, thy Master, their faith. He was busy fulfilling his part Smile, as I smile thy faithfulness to see.' '' of the agreement when a sudden command Raymund Lull left Bugia practically a of the governor of Bugia directed that he prisoner, since the Moslems did not wish be deported. Whether the reason of this to have repeated the incident that followed command was the results that followed his embarking at Tunis. During the voy Lull's preaching, we know not. His biog age, however, a storm arose and the vessel raphers indicate that Lull was visited in was almost wrecked off the Italian coast prison by Moslems who again and again near Pisa. Here he was rescued and re urged him to apostatize. " During his im ceived with all respect by those who had prisonment they plied him for six months heard of his fame as a philosopher and "Keller : "Geisteskampf u. z. w.," pp. 59, 6o. Maclear, * '' Promittebant ei uxores, honores, domum, et pecuniam p. 365. copiosam. "-" Vita Prima, " chap. iv� I IO I I I Etograpb}? of 1Ra}?munt, 1ull missionary. From Pisa, Lull went by way of Genoa to Paris ; of his work there and at the Council of Vienne we have already given an account. The prologue of John's Gospel in Cata lan, the language of Lull: LO EVANGELI DE JESU-CHRIST BEGOft'I SANT JOAN. CAP, 1. 5 Y In. Ihm, r.. ptondeis en la, .Eeiltenriattema V divimtatdd Vab: B'l tenebras, y Ins t.enebrasno la com.. ,tnt: 112 CHAPTER VIII RAYMUND LULL AS PHILOSOPHER AND AUTHOR " He was at once a philosophical systematizer and an analytic chemist, a skilful mariner and a successful propaga tor of Christianity,"-Hu mboldt 's " Cosmos," ii., 629. '' Of making many books there is no end, and much study is a weariness of the flesh."-Ecclesiastes. IT will be difficult in one short chapter to crowd an account of Lull's philosophy, which for two centuries after his death per plexed the genius of Europe, and to enu merate even a small number of the vast library of books which have Lull for their author. One does not know which to ad mire most-the versatile character of the genius, or the prodigious industry of the author. Raymund Lull was from his youth a 8 I 13 :IBtograpb}] of 1Ra}]munt, 1ull �bilosopber an� Butbor master of Catalan and wrote in it long be bus. Dr. George Smith credits Lull with fore his conversion. Of his works in that the independent invention of the mariner's language there exists no complete cata compass; and not without reason, for we log. One of Lull's biographers states find repeated references to the magnetic that the books written by Lull number needle in his devotional books.* He wrote four thousand ! In the first published edi a treatise on "the weight of the elements" tion of his works (1721), two hundred and and their shape ; on the sense of smell; on eighty-two titles are given; yet only forty astronomy, astrology, arithmetic, and geom five of these, when printed, took up ten etry. One of his books is entitled, "On large folio volumes. To understand some the squaring and triangulation of the cir thing of the scope and ambition of this cle." In medieval medicine, jurisprudence, genius-intellect, one must read the partial and metaphysics he was equally at home. list of his books given in the bibliography His seven volumes on medicine include at the close of this volume. Lull was a one book on the use of the mind in curing philosopher, a poet, a novelist, a writer of the sick ! And another on the effect of proverbs, a keen logician, a deep theo climate on diseases. logian, and a fiery controversialist. There • See "Liber de Miraculis Cc:eli et Mundi," part vi., on was not a science cultivated in his age to Iman. Calamita. '' As the needle naturally turns to the north when it is which he did not add. The critical histo touched by the magnet so it is fitting,"etc.-" Lioer Cun rian Winsor states that in 1295 Lull wrote templationis in Deo." In his treatise " Fenix des !es Maravillas del Orbes," pub a handbook on navigation which was not lished in 1286, he again alludes to the use of the mariner's superseded by a better until after Colum- compass. See Humboldt : "Cosmos, " ii., 630 n. 114 IIS l3iograpb)] of 1Ra)]munb $ull �btlosopber ant, !lutbor He was a dogmatic theologian, and wrote prepared for the use of Moslems who were sixty-three volumes of theological discus seeking the light.* sion, some of which are so abstruse as to Raymund Lull wrote or collected three produce doubt whether their author earned books of proverbs, one of which contains the title of "Doctor Illuminatus," given six thousand popular sayings and maxims. him by his contemporaries. Other titles Here are a few out of many beautiful gems among his theological writings there are to be found in this collection : which awaken curiosity, such as : "On the " Deum dilige, ut ipsum timeas." Most Triune Trinity "; "On the Form of "Pax est participatio sine labore.'' God " ; " On the Language of the Angels," '' Deus exemplum dedit de sua unitate in natura." " Fortitudo est vigor cordis contra maliciam." etc. 11 Divitire sunt copiositates voluntatis." Among the sixty-two books of medita u Prredestinatio est scire Dei qui scit homines." " Deus adeo magnum habet recolere quod nihil obliviscitur." tion and devotion which are preserved in the lists of Lull's writings, there are none Among Lull's works there are twenty on on the saints, and only four treat of the logic and metaphysics. One of the latter Virgin Mary. This is one of the many has the title, " On the Greatness and the proofs in Lull's books that he was more of Littleness of Man." Among his sermons a Catholic than a Romanist, and that he and books on preaching there is only one esteemed Christ more than all the saints of commentary. That, in accord with Lull's the papal calendar. One of his books of * According to Moslem teaching, Allah has one hundred devotion is entitled, " On the One Hun beautiful names. The Moslem's rosary has one hundred dred Names of God," and was evidently beads1 and to count these names is a devotional exercise. II6 117 :JStograpblJ of 1Ra}1munb '.!Lull �bilosopber anb !lutbor mission and character, is a commentary on grace, that Thou wouldst stand by me that the prolog of John's Gospel. I 1nay soon finish it and speedily depart to Of making many controversial books die the death of a martyr out of love to there was no end in the days of Lull. His Thee, if it shall please Thee to count me writings in this deparhnent, however, are worthy of it." not, as are those of his conte1nporaries, In 1296 he concluded a work on the against heretics to condemn them, with logic of Christianity with this seraph-song their errors, to ecclesiastical perdition. to the key of world-wide missions: " Let Even the titles of his controversial writings Christians consumed with burning love for show his irenic spirit and his desire to con the cause of faith only consider that since vert rather than to convince. All through nothing has power to withstand truth, they his books there runs the spirit of earnest can by God's help and His might bring devotion ; even his natural philosophy is infidels back to the faith ; so that the full of the world to come and its glories. precious name of Jesus, which in most At the end of one of his books he bursts regions is still unknown to most men, may out with this prayer: "0 Lord, my help ! be proclaimed and adored." And again: till this work is completed thy servant can "As my book is finished on the vigils of not go to the land of the Saracens to glorify John the Baptist, who was the herald of Thy glorious name, for I a1n so occupied the light, and pointed to Him who is the with this book which I undertake for Thine true light, may it please our Lord to kindle honor that I can think of nothing else. a new light of the world which may guide For this reason I beseech Thee for that unbelievers to conversion, that with us they II8 119 :ll3tograpb}] of 1Ral]munt> '.'JLull Pbflosopber ant> Butbor may meet Christ, to whom be honor and lems and Jews with ready-made arguments. praise world without end." This is not the Scholasticism was for the clergy ; the language of pious rhetoric, but the passion "Lullian method " was intended for the ate outcry of a soul hungry for the coming laity as well. Raymund Lull had become of the Kingdom. discontented with the methods of scientific Lull was a popular author. He wrote inquiry commonly in use, and so set himself not only in learned Latin, but in the ver to construct his "Ars Major," or Greater nacular of his native land. Noble calls Art, which by a series of mechanical con him the Moody of the thirteenth century. trivances and a system of mnemonics was He tried to reach the 1nasses. His influ adapted to answer any question on any ence on popular religious ideas in Spain topic. This new philosophy is the key was so great, through his Catalan hymns note of most of Lull's treatises. All his and proverbs and catechisms, that Helf philosophical works are but different ex ferich compares him to Luther and calls planations and phases of the "Ars Major." him a reformer before the Reformation.* In his other books he seldom fails to He made the study of theology popular call attention to this universal key of by putting its commonplaces into verse, so knowledge which the great art sup that the laity could learn by heart the sum plies. mary of the Catholic faith and meet Mos- What is the method of Lull's philoso phy ? The most complete account and the * • • Der Protestantismus in Spanien zur Zeit der Reforma most luminous explanation of its abstruse tion." Prot. Monatsblatter v. H. Gelzer, 1856, S. 133-168. Also his " Raymund Lull, u. z. w. ," pp. 152-154. perplexities is given by Prantl in his " His- 120 1 z 1 l3tograpbp of lRapmunl> 1ull �btlosopber anl> !lutbor tory of Logic " (vol. iii., 145-177). This is together in one sub/ect. This method must a summary of it: be real, and not altogether formal or sub The reasonableness and demonstrability jective. It must deal with the things them of Christianity is the real basis of his great selves, and not merely with second inten method. Nothing, Lull held, interfered tions. 1nore with the spread of Christian truth Lull's great art goes beyond logic and than the atten1pt of its advocates to rep metaphysic : it provides a universal art resent its doctrines as undemonstrable of discovery, and contains the fo rmul� to mysteries. The very difference between which every demonstration in every sci Christ and Antichrist lies in the fact that ence can be reduced-being, in fact, a sort the former can prove His truth by miracles, of cyclopedia of categories and syllogisms. etc., while the latter can not. The glory of Lull's "Ars Major " is a tabulation of the Christianity, Lull argues, is that it does not different points of view from which propo 1naintain the undemonstrable, but simply sitions may be framed about objects. It is the supersensuous. It is not against rea a mnemonic, or, rather, a mechanical con son, but above unsanctified reason. The trivance for ascertaining all possible cate demonstration, however, which Lull seeks gories that apply to any possible proposi is not that of ordinary logic. He says that tion. Just as by knowing the typical we require a method which will reason not terminations or conjugations of Arabic only from effect to cause, or from cause to grammar, for example, we can inflect and effect, but per cequij,arantiam, that is, by conjugate any word ; so, Lull reasons, by a showing that contrary attributes can exist knowledge of the different types of exist- 122 123 JBtograpb}? of 1Ra}?munt, 1ull �btlosopber ant, sutbor ence and their possible relations and com philosophy, but their general character is binations we should possess knowledge of the same. Circles and other figures are the whole of nature and of all truth as a divided into sections by lines or colors, and system. then marked by Lull's symbolical letters so "The great art, accordingly, begins by as to show all the possible combinations of laying down an alphabet according to which the letters are capable. For ex which the nine letters from B to K stand ample, one arrangement represents the for the different kinds of substances and possible combinations of the attributes of attributes. Thus in the series of substances God ; another, the possible conditions of B stands for God, C, angel, D, heaven, E, the soul, and so on. These figures are 1nan, and so on ; in the series of absolute further fenced about by various definitions attributes B represents goodness, D, dura and rules, and their use is further specified tion, C, greatness ; or, again, in the nine by various "evacuations " and " multiplz"ca,. questions of scholastic philosophy B stands tions " which show us how to exhaust all for utrum, C, for quid, D, for de quo, etc." the possible combinations and sets of ques By manipulating these letters in such a tions which the terms of our proposition way as will show the relationship of differ admit. When so "multiplied," the "fourth ent objects and predicates you exercise the figure " is, in Lull's language, that by which "new art." This 1nanipulation is effected other sciences can be most readily and by the help of certain so-called "figures " aptly acquired ; and it may accordingly or geometrical arrangen1ents. Their con be taken as no unfair specimen of Lull's struction differs in various books of Lull's method. This "fourth figure " is simply 124 125 :mtograpb'Q of 1Ra'Qmunt, 1ull �bilosopber ant, Butbor an arrangement of three concentric circles without judgment of that which we do not each divided into nine sections, B, C, D, know." Lull sought to give not a com etc., and so constructed of pasteboard that pendium of knowledge but a method of in when the upper and smaller circle remains vestigation. He sought a more scientific fixed the two lower and outer revolve method for philosophy than the dialectic around it. Taking the letters in the sense of his contemporaries. In his conception of the series we are then able, by revolving of a universal method and his application the outer circles, to find out the possible of the vernacular languages to philosophy relationships between different conceptions he was the herald of Bacon himself. In and elucidate the agreement or disagree his demand for a reasonable religion he was ment that exists between them. Mean beyond his age. And, in applying this while the middle circle, in similar fashion, system, weak tho it was, to the conversion gives us the intermediate terms by which of infidels, he proved himself the first mis they are to be connected or disconnected. sionary philosopher. He perceived the This Lullian 1nethod, of a wheel within possibilities (tho not the limitations) of com a wheel, seems at first as perplexing as the parative theology and the science of logic visions of Ezekiel and as puerile as the as weapons for the missionary. automatic book-machine in "Gulliver's Nothing will so clearly illustrate the ver Travels." But it would be unfair to say satile and brilliant character of Lull's ge that Lull supposed "thinking could be re nius as to turn from his "Ars Major" to duced to a mere rotation of pasteboard cir his religious novel, " Blanquerna," the great cles," or that his art enabled men "to talk allegory of the Middle Ages, and the pred- 126 12 7 :fl3tograpb}2 of 1Ra}2ntuntl 1ull �btlosopber ant! l\utbot ecessor of Bunyan's " Pilgrim's Progress." * Both, however, decide to remain ascetics. In fact, Raymund Lull was the first Euro Blanquerna enters a monastery and his fair pean who wrote a religious story in the sweetheart turns nun. The allegory re vernacular. The romances of the days of lates the experiences of these characters in chivalry were doubtless well known to him their different surroundings-the pilgrim, before his conversion, and what was more the monk, and the abbess. To borrow natural than that the missionary knight words in another book from Lull himself, should write the romance of his new cru "we see the pilgrim traveling away in dis sade of love against the Saracens? " Blan tant lands to seek Thee, tho Thou art so q uerna " is an allegory in four books. Its near that every man, if he would, might sub-title states that it is "a mirror of morals findThee in his own house and chamber. in all classes of society, and treats of matri The pilgrims are so deceived by false men, mony, religion, prelates, the papacy, and whom they meet in taverns and churches, the hermit's life." It is the story of the that many of them when they return home pilgrimage of Enast, the hero, who marries show themselves to be far worse than they Aloma, the daughter of a wealthy widow. were when they set out." Dofia Cana, the Their only child, Blanquerna, desires to be abbess, disputes with her sister nuns the a monk, but falls in love with a beautiful authority of the priest to bind the con and pious maiden, Dofia Cana by name. science, and even draws in question some * Helfferich, pp. III-122. He holds that the allegory was of the doctrines of the Church ! The va firstwritten in Arabic and then put into Catalan. Several rious characters bear allegorical names. manuscripts of it are extant in the archives of Palma, etc. It was first printed in 1521. When Blanquerna reaches Rome the Pope 128 9 129 :fStograpbp of 'IRapmunt, 'Lull �btlosopber anti :autbor has a court-jester called "Raymund the equal to that of John Bunyan. There are Fool," who is none other than Lull him other resemblances betwe�n these two pil self, and who tells the cardinals some rare grims rescued from the City of Destruction truths. The four cardinals bear the and describing their own experiences in names, " We-give-thee-thanks," " Lord allegory ; but to present them here would God-heavenly-King," "We-glorify-Thee," make this chapter too lengthy. Who and "Thou-only-art-Holy " ! Blanquerna would know more of Lull the philosopher finally becomes Pope and uses his author and the author is referred to the bibliog ity in sending out a vast army of monk raphy and to the writings themselves. missionaries to convert Jews and Moham medans. In various parts of the book songs of praise and devotion occur, while the mis sionary idea is never absent. This remark able allegory, as well as 1nany other works of Lull, deserves to be rescued from oblivion. The arrival of Banquerna before the door of the Enchanted Castle, over whose gate way the Ten Commandments are written, and, within, the solemn conclave of gray beards who discourse on the vanity of the world, are two scenes that show a genius 130 131 '..!Last 5ourne)] ant, .mart)]rt,om into a saint. Love, not learning, is the key to his character. The philosopher was absorbed in the missionary. The last scene of Lull's checkered life is not at CHAPTER IX Rome nor Paris nor Naples in the midst of his pupils, but in Africa, on the very shores HIS LAST MISSIONARY JOURNEY from which he was twice banished. AND HIS MARTYRDOM At the council of Vienne (as we saw in " As a hungry man makes despatch and takes large morsels Chapter V.) Lull had rejoiced to see some on account of his great hunger, so Thy servant feels a great desire to die that he may glorify Thee. He hurries day and portion of the labors of his life brought to night to complete his work in order that he may give up his fruition. When the deliberations of the blood and his tears to be shed for Thee."-Lull's "Liber Co ntt1mp!atio11is in Dro." council were over and the battle for in " Is not devotion always blind ? That a furrow be fecund struction in Oriental languages in the uni it must have blood and tears such as Augustine called the blood of the soul."-Sabatier. versities of Europe had been won, it might have been thought that he would have been THE scholastics of the Middle Ages willing to enjoy the rest he had so well de taught that there were five methods of ac served. Raymund Lull was now seventy quiring knowledge-observation, reading, nine years old, and the last few years of his listening, conversation, and meditation. life must have told heavily even on so But they left out the n1ost important strong a frame and so brave a spirit as he method, namely, that by suffering. Lull's possessed. His pupils and friends natu philosophy had taught him much, but it rally desired that he should end his days was in the school of suffering that he grew 1 33 132 :IBiograpb}? of 1Ra}?mun� $ull '.JLast Journe}? anl) /IDartprl)om in the peaceful pursuit of learning and the from old age, the failure of natural warmth comfort of companionship. and excess of cold ; but thus, if it be Thy Such, however, was not Lull's wish. His will, Thy servant would not wish to die ; ambition was to die as a missionary and he would prefer to die in the glow of love, not as a teacher of philosophy. Even his even as Thou wast willing to die for . favorite "Ars Major " had to give way to h1m. " * that ars maximus expressed in Lull's own Other passages in Lull's writings of this motto, " He that lives by the life can not period, such as the words at the head of . d1e. " this chapter, show that he longed for the This language reminds one of Paul's crown of martyrdom. If we consider the Second Epistle to Timothy, where the age in which Lull lived and the race from Apostle tells us that he too was now "al which he sprang, this is not surprising. ready being offered, and that the time of Even before the thirteenth century, thou his departure was at hand." In Lull's " Con sands of Christians died as martyrs to the templations " we read : " As the needle nat faith in Spain ; many of them cruelly tor urally turns to the north when it is touched tured by the Moors for blaspheming Mo by the magnet, so is it fitting, 0 Lord, hammed. that Thy servant should turn to love and Among the Franciscan order a mania praise and serve Thee; seeing that out of for martyrdom prevailed. Every friar who love to him Thou wast willing to endure * '' Liber Contemplationis, '' cxxix. , 19 ; '' Vita Secunda,0 such grievous pangs and sufferings." And cap. iv. , and "Liber Contemplationis," cxn:., a7. Cf. again : " Men are wont to die, 0 Lord, Maclear, p. 367. 1 34 1 35 JSiograpb}] of 'IRa}]munt, 1un 1ast �ourne}] ant, @art}]rtiom was sent to a foreign shore craved to win and to secure admittance at once to Para the heavenly palm and wear the purple dise without a sojourn in Purgatory. One passion-flower. The spirit of the Crusades has only to read Dante, the graphic painter was in possession of the Church and its of society in the Middle Ages, to see this leaders, even after the sevenfold failure of illustrated. Above all, it was taught that its attempts to win by the sword. Bernard martyrs had the beatificvision of the Savior of Clairvaux wrote to the Templars : "The (even as did St. Stephen), and that their soldier of Christ is safe when he slays, dying prayers were sure of hastening the safer when he dies. When he slays it coming of Christ's kingdom. profits Christ; when he dies it profits him But the violent passions so prevalent and self." the universal hatred of Jews and infidels Much earlier than the end of the Middle made men forget that "not the olood but Ages the doctrines of martyrdom had taken the cause makes the martyr." hold of the Church. Stories of the early Raymund Lull was ahead of his age in martyrs were the popular literature to fan his aims and in his methods, but he was the flameof enthusiasm. A martyr's death not and could not be altogether uninflu was supposed, on the authority of many enced by his environment. The spirit of Scripture passages,* to cancel all sins of chivalry was not yet dead in the knight the past life, to supply the place of baptism, who forty-eight years before had seen a vision of the Crucified and had been * Luke xii. 50 ; Mark x. 39 ; Matt. x. 39 ; Matt. v. 10-12. knighted by the pierced hands for a spiri Compare the teaching of Roman Catholic commentaries on these passages, tual crusade. Like Heber he felt; 136 137 l3tograpb� of 1Ra�munl:l '.Lull 1ast Journe� ant> .roart�rbom " The Son of God goes forth to war, ers. Animated by these sentiments, he A kingly crown to gain ; His blood-red banner streams afar crossed over to Bugia on August 14, and Who follows in His train ? for nearly a whole year labored secretly " Who best can drink His cup of wo among a little circle of converts, whom on Triumphant over pain ; his previous visits he had won over to the \Vho patient bears His cross below He follows in His train. Christian faith. Both to these converts, and to any others " A glorious band, the choseu few On whom the Spirit came ; who had boldness to come and join them Twelve valiant saints, their hope they knew in religious conversation, Lull continued to And mocked the cross and flame. expatiate on the one theme of which he " They climbed the steep ascent of heaven Through peril, toil, and pain ; never seemed to tire, the inherent superior 0 God, to us may grace be given ity of Christianity to Islam. He saw that To follow in their train." the real strength of Islam is not in the The dangers and difficulties that made second clause of its all too brief creed, Lull shrink back from his journey at but in its first clause. The Mohammedan Genoa in 1291 only urged him forward to conception of the unity and the attributes North Africa once more in 1314. His of God is a great half-truth. Their whole love had not grown cold, but burned the philosophy of religion finds its pivot in brighter " with the failure of natural warmth their wrong idea of absolute monism in and the weakness of old age." He longed the Deity. We do not findLull wasting not only for the martyr's crown, but also arguments to disprove Mohammed's mis once more to see his little band of believ- sion, but presenting facts to show that Mo- 138 1 39 :13tograpb)] or 'IRa)]munl:) '.!Lull hammed's conception of God was deficient and untrue. If for nothing else he de serves the honor, yet this great principle of apologetics in the controversy with Islam, as first stated by Lull, marks hin1 the great missionary to Moslems. " If Moslems," he argued, "according to their law affirm that God loved man be D cause He created him, endowed him with lz. noble faculties, and pours His benefits " upon him, then the Christians according � u ol .=,� to their law affirm the same. But inas -<'" D :, much as the Christians believe 1nore than � � � r::, this, and affirm that God so loved man that He was willing to become man, to en dure poverty, ignominy, torture, and death for his sake, which the Jews and Saracens do not teach concerning Him ; therefore is the religion of the Christians, which thus reveals a Love beyond all other love, superior to that of those which reveals it only in an inferior degree." Islam is a 140 1ast 5ournep anb .martprbom loveless religion. Raymund Lull believed and proved that Love could conquer it. The Koran denies the Incarnation, and so remains ignorant of the true characternot only of the Godhead, but of God (Matt. xi. 27). At the time when Lull visited Bugia and was imprisoned, the Moslems were already replying to his treatises and were winning converts from among Christians. He says : "The Saracens write books for the destruc tion of Christianity; I have myself seen such when I was in prison .... For one Saracen who becomes a Christian, ten Christians and more become Mohamme dans. It becomes those who are in power to consider what the end will be of such a state of things. God will not be mocked." * Lull did not think, apparently, that lack of speedy results was an argument for * Smith: "Short History of Christian Missions, " pp, 107, 108. I 4 l lBtograpbl] of 1Ral]munt> '.JLull '.JLast 5ourne)2 ant> roartl]r�ottt abandoning the work of preaching to Mos At length, weary of seclusion, and long lems the unsearchable riches of Christ. ing for martyrdom, he came forth into the 11 High failure, towering far o'er low success, open market and presented himself to the Firm faith, unwarped by others' faithlessness, people as the same man whom they had Which, like a day brightest at eventide, Seemed never half so deathless, till he died, " once expelled from their town. It was For over ten 1nonths the aged missionary Elijah showing himself to a mob of Ahabs l dwelt in hiding, talking and praying with Lull stood before them and threatened his converts and trying to influence those them with divine wrath if they still per who were not yet persuaded. His one sisted in their errors. He pleaded with weapon was the argument of God's love love, but spoke plainly the whole truth. in Christ, and his "shield of faith " was The consequences can be easily anticipated. that of medieval art which so aptly sym Filled with fanatic fury at his boldness, and bolizes the doctrine of the Holy Trinity. unable to reply to his arguments, the popu So lovingly and so unceasingly did Lull lace seized him, and dragged him out of urge the importance of this doctrine that the town ; there by the command, or at we have put the scutum fidei on the cover least the connivance, of the king, he was of this biography. stoned on the 30th of June, 1315. Of the length, breadth, depth, and height Whether Raymund Lull died on that of the love of Christ, all Lull's devotional day or whether, still alive, he was rescued writings are full. This, according to all by a few of his friends, is disputed by his his biographers, was his last theme also at biographers. According to the latter idea Bugia. his friends carried the wounded saint to 1 43 l3tograpby of 'IRaymun� '.lLull the beach and he was conveyed in a vessel to Majorca, his birthplace, only to die ere he reached Palma. According to other ac counts, which seem to me to carry more authority, Lull did not survive the stoning by the mob, but died, like Stephen, outside the city. Also in this case, devout men carried Lull to his burial and brought the body to Palma, Majorca, where it was laid to rest in the church of San Francisco. An elaborate tomb was afterward built in this church as a memorial to Lull. Its date is uncertain, but it is probably of the fourteenth century. Above the elaborately carved panels of marble are the shields or coat-of-arms of Raymund Lull ; on either side are brackets of metal work to hold candles. The upper horizontal panel shows Lull in repose, in the garb of a Franciscan, with a rosary on his girdle, and his hands in the attitude of prayer. May we not believe that this was his TOMil OF RAYMUND LULL IN CHURCH OF SAN 1 44 FRANCISCO, PALMA, MAJORCA. 1ast 5outnel] anb �attl]tbom attitude when the angry mob caught up stones, and crash followed crash against the body of the aged missionary ? Per haps not only the manner of his death but his last prayer was like that of Stephen the first martyr. It was the teaching of the medieval Church that there are three kinds of mar tyrdom : The first both in will and in deed, which is the highest ; the second, in will but not in deed ; the third, in deed but not in will. St. Stephen and the whole army of those who were martyred by fire or sword for their testimony are examples of the first kind of martyrdom. St. John the Evangelist and others like him who died in exile or old age as witnesses to the truth but without violence, are examples of the second kind. The Holy Innocents, slain by Herod, are an example of the third kind. Lull verily was a martyr in will and in deed. Not only at Bugia, when he 1 45 l3tograpbl2 of 1Ra12munt, '.lLull fell asleep, but for all the years of his long life after his conversion, he was a witness to the Truth, ever ready "to fill up that which is behind of the afflictionsof Christ " CHAPTER X in his flesh "for His body's sake which is "WHO BEING DEAD YET the Church." SPEAKETH " To be stoned to death while preaching the love of Christ to Moslems-that was '' He who loves not lives not; he who lives by the Life can not die. "-Raymund Lull. the fittingend for such a life. "Lull," says " One step farther, but some slight response from his Noble, "was the greatest of medieval mis church or his age, and Raymund Lull would have anticipated William Carey by exactly seven centuries. "-Geo,.ge Sm ith. sionaries, perhaps the grandest of all mis sionaries from Paul to Carey and Living N EANDER does not hesitate to compare stone. His career suggests those of Jonah Raymund Lull with Anselm, whom he re the prophet, Paul the missionary, and sembled in possessing the threefold talents Stephen the martyr. Tho his death was uncom1non among men and so seldom virtually self-murder, its heinousness is found in one character: namely, a powerful lessened by his homesickness for heaven, intellect, a loving heart, and efficiency in his longing to be with Christ, and the sub practical things. If we acknowledge that limity of his character and career." Lull possessed these three divine gifts, we at once place him at the front as the true type of what a m1ss1onary to Moslems should be to-day. 1 47 :18toorapb-g ot 1Ra-gmunt, j[,uU "Wlbo :rsetno li>eat, iet Speaketb" He, whom Helfferich calls "the most never by outward violence did they capture remarkable figure of the Middle Ages," or slay any of the unbelievers, or of those being dead yet speaketh. The task which who persecuted them. Of this outward he firstunde rtook is still before the Church peace they availed themselves to bring the unaccomplished. The 1nodern missionary erring to the knowledge of the truth and to Islam can see a reflection of his own to a communion of spirit with themselves. trials of faith, difficulties, temptations, And so after Thy examp le should Chris hopes, and aspirations in the story of Lull. ti'ans conduct themselves toward Mo slems ; Only with his spirit of self-sacrifice and en out since that ardor of devoti'on wht'clt thusiasm can one gird for the conflict with glowed in ap ostles and holy men of oldno this Goliath of the Philistines, who for longer inspi'res us, love and devoti'on through thirteen centuries has defiedthe armies of almost all the world have grown cold, and the Living God. therefo re do Christi'ans expend their effo rts Lull's writings contain glorious watch fa r more in the outward than in the sp iri words for the spiritual crusade against tual conflict." Islam in the twentieth century. How up England's war in the Sudan cost more to-date is this prayer which we find at the in men and money a hundred times than close of one of his books : " Lord of heaven, all missions to Moslems in the past cen Father of all times, when Thou didst send tury ! Yet the former was only to put Thy Son to take upon Him human nature, down a Moslem usurper by fire and sword ; He and His apostles lived in outward peace the latter represents the effort of Christ with Jews, Pharisees, and other men; for endom to convert over two hundred mil- 148 149 :113toorapbl? of mannntnt) '.lLuU "'Wlbo lBetng l!)eat) l!1et $pealletb " lions of those who are in the darkness of vast is the work still before us, six hundred Islam. years after Lull ! There was a thousandfold more enthu According to recent and exhaustive siasm in the dark ages to wrest an empty statistics, the population of the Moham sepulcher from the Saracens than there is medan world is placed at 259,68o,672.• Of in our day to bring the1n the knowledge of these 11,515,402 are in Europe, 171,278,oo8 a living Savior. Six hundred years after are in Asia, 19,446 are in Australasia, 76,- Raymund Lull we are still "playing at 818,253 are in Africa, and 49,563 are in missions " as far as Mohammedanism is North and South America. Three per concerned. For there are more mosques cent. of Europe's population is Moslem ; in Jerusalem than there are missionaries in Asia has 18 per cent., and Africa 37 per all Arabia ; and 1nore millions of Moslems cent. Out of every 100 souls in the world unreached in China than the number of 16 are followers of Mohammed. Islam's missionary societies that work for Moslems power extends in many lands, from Canton in the whole world ! to Sierra Leone, and from Zanzibar to the In North Africa, where Lull witnessed Caspian Sea. to the truth, missions to Moslems were not Islam is growing to-day even faster in begun again until 1884. Now there is some lands than it did in the days of Lull. again daybreak in Morocco, Tripoli, Tunis, And yet in other lands, such as European Algiers, and Egypt. Yet how feeble are Turkey, Caucasia, Syria, Palestine, and the efforts in all Moslem lands compared * Dr. Hubert Jansen's " Verbreitung des Islams, " Berlin, with the glorious opportunities ! How 1897 ; a marvel of research and accuracy. 150 151 :IBtograpb)? of 1Ra)?mun� 1ull "'Wlbo l3etng lDeati )get $peaketb " Turkestan, the number of Moslems is de more inexcusable if we consider the great creasing. In Lull's day the e1npire of opportunities of to-day. More than 125,- Moslem faith and Moslen1 politics nearly 000,000 Moslems are now under Christian coincided. Nowhere was there real liberty, rulers. The keys to every gateway in the and all the doors of access seen1ed barred. Moslem world are to-day in the political Now five-sixths of the Moslem world are grasp of Christian Powers, with the excep accessible to foreigners and missionaries ; tion of Mecca and Constantinople. Think but not one-sixtieth has ever been occupied only, for example, of Gibraltar, Algiers, by missions. There are no missions to the Cairo, Tunis, Khartum, Batoum, Aden, Moslems of all Afghanistan, Western and Muskat, not to speak of India and the Turkestan, Western, Central, and South farther East. It is impossible to enforce ern Arabia, Southern Persia, and vast re the laws relating to renegades from Islam gions in North Central Africa. under the flagof the " infidel." One could Mission statistics of direct work for Mos almost visit Mecca as easily as Lull did lc1ns are an apology for apathy rather than Tunis were the same spirit of martyrdom an index of enterprise. The Church for alive among us thaj; inspired the pioneer got its heritage of Lull's great example of Palma. The journey from London to and was ages behind time. To Persia, one Bagdad can now be accomplished with less thousand years after Islam, the first mis hardship and in less time than it must sionary came ; Arabia waited twelve cen have taken Lull to go from Paris to turies; in China Islam has eleven hundred Bugia. years the start. This neglect appears the How much more promising too is the 152 1 53 :IBtograpbl] of 1Ral]munt> '.!Lull "Wlbo l3etng IDeat, met Speaketb " condition of Islam to-day ! The philo by carefully diluting the wine; the New sophical disintegration of the system began Turkish party is making the rent of the very early, but has grown more rapidly in old garment worse by its patchwork pol the past century than in all the twelve that itics. preceded. The strength of Islam is to sit In addition to all this, the Bible now still, to forbid thought, to gag reformers, speaks the languages of Islam, and is to abominate progress. But the Wahabis everywhere preparing the way for the con "drew a bow at a venture " and smote quest of the cross. Even in the Moslem their king "between the joints of the har world, and in spite of all hindrances, "it is ness." Their exposure of the unorthodoxy daybreak everywhere." The great lesson of Turkish Mohan1n1edanis1n set all the of Lull's life is that our weapons against world thinking. Abd-ul-Wahab meant to Islam should never be carnal. Love, and reform Islam by digging for the original love alone, will conquer. But it must be foundations. The result was that they an all-sacrificing, an all-consuming love-a now must prop up the house ! In India love that is faithful unto death. they are apologizing for Mohammed's "Taking him all in all," says Noble, 1norals and subjecting the Koran to higher "Lull's myriad gifts and graces make him criticism. In Egypt prominent Moslems the evening and the morning star of mis advocate abolishing the veil. In Persia sions." He presaged the setting of medi the Babi 1novement has undermined Islam eval missions and heralded the dawn of the everywhere. In Constantinople they are Reformation. The story of his life and trying to put new wine into the old skins labors for Moslems in the dark ages is a 1 54 1 55 l3toorapbx, of 1Rapmunb 1ull challenge of faith to us who live in the light of the twentieth century to follow in the footsteps of Raymund Lull and win the whole Mohammedan world for Christ. BIBLIOGRAPHY A. Books Written by Raymund Lull [One of Lull's biographers states that the works of Lull numbered four thousand. Many of these have been lost. Of his writings in Latin, Catalonian, and Arabic it is said that one thousand were extant in the fifteenth century. Only two hundred and eighty-two were known in 1721 to Salzinger of Mainz, and yet he included only forty-fiveof these in his collected edition of Lull's works in ten volumes. It is disputed whether volumes seven and eight actually appeared. Some of Lull's unpublished works are to be found in the Impe rial Library, the libraries of the Arsenal and Ste. Gen evieve at Paris, also in the libraries of Angers, Amiens, the Escurial, etc. Most of his books were written in Latin ; some first in Catalonian and then translatedby his pupils, others only in the Catalonian or in Arabic. In the "Acta Sauctorum," vol. xxvii., page 640 et seq. , we find the following classified catalog of three hun dred and twenty-one books by Raymund Lull.] § I. Books en General Arts, z. Ars genera!is. :z. Ars brevis 3. Ars genera!is ultima. 157 lBtograpbp ot 'IRal]munb '.JLull :13fbltograpbl] 4. Ars demonstrativa veritatis. 36. Ars intellectus. 5. Ars altera demonstrativa veritatis. 37. De modo naturali intelligendi in omni scientia. 6. Compendium artis demonstrativre. 38. De in ven tione in tellectus. 7. Lectura super artem demonstrativre. 39. De refugio intellectus. 8. Liber correlativorum innatorum. 40. Ars voluntatis. 9. Ars inventiva veritatis. 41. Ars amativa boni. 10. Tabula generalis ad omnes scientias app!icabilis. 42. Ars alia amativa (it begins Ad recognoscendum). rr. Ars expositiva. 43. Ars alia amativa (1t begins Deus benedictus) . 12. Ars compendiosa inveniendi veritatem. 44. Ars memorativa. 13. Ars alia compendiosa. 45. De qurestionibus super ea motis. 14. Ars inquirendi particularia in universalibus. 46. Ars alia memorativa. 15. Liber propositionum secundum, etc. 47. De principio. media et fine. 16. Liber de descensu intellectus. 48. De differentia, concordantia, et contrarietate. 17. Ars penultima. 49. De equalitate, rnajoritate, et minoritate. 18. Ars scientiregeneralis. 50. De fine et majoritate. 19. Lectura alia super artem inventivam veritatis. 51. Ars consilii. 20. De conditionibus artis inventivre. 52. Liber alius de consi!io. 21. Liber de declaratione scientire inventivre. 53. Liber de excusatione Raymundi. 22. Practica brevis super artem brevem. 54. Liber ad intelligendum doctoresantiquos. 23. Liber de experientia realitatis artis. 55. Ars infusa. 24. Liber de mixtione principiorum. 56. Art de fer y soltar questions (Catalan) . 25. Liber de formatione tabularum. 57. Fundamentum artis generalis. 26. Lectura super tabulam generalem. 58. Supplicatio Rayrnundi ad Parienses. 27. Practica brevis super ecamdem. 59. Liber ad memoriam confirmandam. 28. Lectura super tertiani figuram tabulaigeneralia. 60. Liber de poten tia objecta et actu. 29. Liber faci!is scientire. 61. Ars genera!is rhythmica. 30. De qurestionibus super eo motis. 31. Liber de significatione. § II. Books on Grammar and Rlt1toric. 32. Liber magnus demonstrationus. 62. Ars grammaticre speculativre completissima. 33. Liber de lumine. 63. Ars grarnrnaticrebrevis. 34. Liber de inquisitione veri et boni in omnia mate ria. 64. Ars rhetoricre. 35. Liber de punctis transcendentibus. 65. Rltetorica Lulli. 158 1$9 JSiograpby of 1Raymunb '.JLuU Etbltograpby 93. De consequentiis philosophire. § III. Books on Logic and Dialectics. 94. Liber de generatione et corruptione. 95. Liber degraduatione elementorum. 66. Liber qui vocatur logica de Grozell (versu vulgari). 96. Liber super figura elementari. 67. Logica parva. 97. Liber de qualitatibus, etc., elementorum. 68. Logica nova. 98. Liber de olfactu. 69. Dialecticam seu logicam novam. 99. Liber de possibili et impossibili. 70, Liber de novo modo demonstrandi. roo. Ars compendiosa principorium pbilosophile. 71. Liber de fallaciis. 101. Liber de intensitate et extensitate. 72. Logica alia de quinque arboribus. 73. Liber de subjecto et prredicato. § V. Books on Metaplzysi.s. 74. Liber de conversione subjecti et prredicati, etc. 75. Liber de syllogismis. 102. Metaphysica nova. 76. Liber de novis fallaciis. 103. I,iber de ente reali et rationis. 77. Liber de modo naturali et syllogistico. 104. De proprietatibus rerum. 78. Liber de affirmatione et negatione et causa earum. 105. Liber de homine. 79. Liber de quinque prredicabilibus. 106. De magnitudine et parvitate hominis. 80. Liber qui dicitura fallacia Raymundi. § VI. Books on Various Arts and S.itnUI. § IV. Books on Philosophy. 107. Ars politica. 81. Liber lamentationes duodecim princip. philosoph. 108. Liber militiresecularis. 82. Liber de principiis philosophire. 109. Liber de militia clericali. 83. Liber de ponderositate et levitate elementorum. no. Ars de Cavalleria. 84. Liber de anima rationali. 1 II. 'rractatus de astronomia. 85. Liber de reprobatione errorum Averrois. rr2. Ars astrologire. 86. Liber contra ponentes reternitatemmundi. rr3. Liber de planetis. 87. Liber de qurestionibus. II4, Geometria nova. 88. Liber de actibus potentiarum, etc. rr5. Geometria magna. 89. Liber de anima vegetativa et sensitiva. JI6. De quadrangulatura et triangulatura circull. 90. Physica nova. rr7. Ars cognoscendi Deum per gratiam. 91. De Natura. 118. Ars arithmetica. 92. Ars philosopbire. u9. Ars divina. 160 :rstograpbl] of 1Ral]munl) '.lLull l3tbltograpbl] 145. Liber de centum nominibus Dei. § VII. Books on Medicine. 146. Orationes per regulas artis, etc. 120. Ars de principiis et gradibus medicinre. 147. Harre Deiparre Virginis, etc. 148. Elegiacus Virginis planctus. 121. Liber de regionibus infirmitatiset sanitatis. 149. Lamentatio, seu querimonia Raymundi. 122. Liber de arte medicinrecompendiosa. 150. Carmina Raymundi consolatoria. 123. Liber de pulsibus et urinis. 151. Mille proverbia vulgaria. 124. Liber de aquis et oleis. 152. Versus vulgares ad regem Balearium. 125. Liber de medicina theorica et practica. 153. 'l'ractatus vulgaris metricus septem articulos tldei 126. Liber de instmmento intellectus in medicina. demons trans. 154. Liber continens confessionem. § VIII. Books on Jurisprudmc1. 155. Primum volumen contemplationum. 127. Ars utriusque juris. 156. Secundum volumen contemplationum. 128. Ars juris particularis. 157. 'l'ertium volttmen contemplationum. 129. Ars principiorum juris. 158. Quartem volumen contemplationum. 130. Ars de jure. 159. De centum signis Dei. 160. De centum dignitatibus Dei. § IX. Books ofDevotion and Contemplatio11. 161. Liber de expositione rationis Dominicz. 13r. Liber natalis pueri Jesu. 162. Liber alius de eodem. 132. Liber de decem modis contemplandi Deum. 163. Liber de Ave Maria. 133. Liber de raptu. 164. Liber dictus, Parvum contemplatorium. 134. Liber contemplationis in Dea. 165. Liber de prreceptisJegis ...et sacramenti11, etc. 135. Liber Blancherna (also written, Blanquerna) . 166. Liber de virtutibus et peccatis. 136. Liber de orationibus et contemplationibus. 167. Liber de compendiosa contemplatione. 137. Liber de meditationibus, etc. 168. Liber Orationum. 138. Liber de laudibus B. Virginis Marire. 169. Liber de Orationibus per decem regulas. 139. Liber appelatus clericus sive pro clericis. 170. Liber de viis Paradisi et viis Inferni. 140. Phantasticum (an autobiography) . 171. Liber de orationibus et contemplationibu1. 141. Liber de confessione. 172. Liber dictus, Opus bonum. 142. Liber de orationibus. 173. Liber de conscientia. 143. Philosophia amoris. 174. Liber de gaudiis Virginis. 175. Liher de septem horis officii Virginia. 144. Liber Proverbiorum. 162 176. Liber alius ejusdem argumenti. 163 :IJ3tograpb)2 of 1Ra)2moutl '.Lull l3tbltograpb)2 177. Planctus dolorosus Dominrenostrre, etc. 203. Liber de fine. 178. Ars philosophire desideratre (ad suum filium) . 204. Consilium Raymundi. 179. Ars contitendi. 205. Liber de acquisitione terrre sanct,e. 180. Liber de doctrina pnerili. 206. Li ber de Anti-Christo. 181. Doctrina alia puerilis parva. 207. Liber de mirabilibus orbis. 182. Liber de prima et secunda intentionibus. 208. Liber de civitate mundi. 183. Blancherna magnns. 209. Liber variarum qurestionum. 184. Liber de placida visione. 210. Liber de gradu superlativo. 185. Liber de consolatione eremitica. 21 r. Liber de virtute veniali et mortali. 186. Ars ut ad Deum cognoscendum, etc. 187. Liber dncentorum carminum. § XII. Books q/Disp utation and ConlroJJersy, 188. Liber de vita divina. 212. Liber de gentili et tribus sapientibus. 189. Liber de definitionibus Dei. 213. Tractatus de articulis fidei. 190. Primo libre el desconsuelo de Ramon (Catalan) . 214. De Deo ignoto et de mundo ignoto. 191. Liber hymnorum. 215. Liber de efficiente et effectu. 192. Liber sex mille proverbiorum in omnia materia. 216. Disputatio Raymundi et Averroistre de quinque qurestionibus. § X. Books q/Sermons, or on Preaching. 217, Liber contradictiones inter Raymund et Averrois- tam, de mysterio trinitatis. 193. Ars prredicabi!is. 218. Liber alius de eodem. 194. Liber super quatuor sensus S. Scriptune. 219. Liber de forma Dei. 195. Ars prredicandi major. 220. Liber utrum fidelispossit solvere objectiones, etc. 196. Ars prredicandi minor. 221. Liber disputationis intellectus et fidei. 197. Liber quinquaginta duorum sermonum, etc. 222. Liber appellatus apostrophe. 198. Commentaria in primordiale Evang. Joannis. 223. Liber de demonstratione per requiparantiam. 224. Liber de convenientia quam habent tides et intel- § XI. Books on Various Subjects (L,bri Quodli6e- lectus. tales) . 225. Liber de iis qure homo de Deo debet credere. 199. Liber primre et secundre intentionis. 226. Liber de substantia et accidente. 227. Liber de Tinitate in U nitate. 200. Liber de miraculis creliet mundi. 228. Disputatio Raymundi Lolli et Homerii Saracen!. 201. Arbor scientire. 229. Disputatio quinque bominum sapientum. 202. Liber qurestionum super artem, etc. 164 165 JBtograpb)] of 1Rarmuni, '.JLull JBtbltograpb)] 230. Liber de existentia et agentia Dei contra Averroem. 23r. Declaratio Raymt1ndi Lt1lli, etc. § XIII. Books on Th eology. 232. De significatione ficleiet intellectus. 233. Ars theologi et philosophirecontra Averroem. 258. Liber qurest. super quatuor libros sententiarum. 234. Liber de spiritu sancto contra Grrecos. 259. Qurestiones magistri Thomre, etc. 235. Quod in Deo non sint plures quam tres persona,, 260. Liber de Deo. 236. De non multitudine esse divini. 261. Liber de ente simpliciter abso!uto. 237. Quid habeat homo credere. 262. Liber de esse Dei. 238. De ente simpliciter per se contra Averrois. 263. Liber de principiis Theologire. 239. De perversione entis removenda. 264. Liber de consequentiis Theologi"'. 240. De minori loco ad majorem ad probandam Trini- 265. De investigatione divinarum dignitatum. tatem. 266. Liber de Trinitate. 24r. De concordantia et contrarietate. 267, Liber de Trinitate trinissima. 242. De probatione nnitatis Dei, 'I'rinitatis, etc. 268. De inventione Trinitatis. 243. De qurestione quadam valde alta et profunda. 269, De unitate et plnralitate Dei. 244. Disputatio trium sapientum. 270. De investigatione vestigiorum, otc. 2-t5· Liber de reprobatione errorem Averrois. 271. De divinis dignitatibus. 246. Liber de meliore lege. 272. De propriis rationibus divinis. 247. Liber contra Judreos. 273. De potestate divinarum rationum. 248. Liber de reformatione Hebraica. 274. De infinitate divinarum dignitatum. 249. Liber de participatione Christianorum et Saracen- 275. De actu majori, etc. orum. 276. De definitionibusDei. 250. De adventu Messire contra Judreos. 277. De nomine Dei. 25r. Liber de vera credentia et falsa, 278. De (-?) Dei. 252. Liber de probatione articulorum fidei. 279, De natura Dei. 253. Disputatio Petri clerici et Raymund Phantastici. 280. De vita Dei. 254. Liber dictus, Domine qure pars ? 281. De est Dei. 255. De probatione fidei Catholicre. 282. De esse Dei. 256. Tractatus de modo convertendi infideles, 283. De essentia et esse Dal. 257. De duobus retibusfinalibus. 284. De forma Dei. 285. De inventione Dei. 286. De memoria Dei. 287. De unitate Dei. :mtograpbp of 1Rapmunt, 1ull l3tbltoorapbp 288. De voluntate Dei absoluta et ordinaria. 320. Liber de conceptione Virginis Marim. 289. De potestate Dei. 321. Liber de angelis. 290, De potestate pura. 291. De potestate Dei infinitaet ordinaria. In addition to this long list of works on every con 292. De divina veritate. ceivable science the author of 'the "Acta Sanctornm " 293. De bonitate pura. gives a list of forty-one books on magic and alchemy 294. De prod uctione divina. wrongly attributed to Lull or published under his name 295. De scientia perfecta. by others of his age. 296. De majori agentia Dei. The following of Lull' s works were printed: 297. De infinito Esse. 298. De perfecto Esse. Collected works of Lull, ro vols, Salzinger, Mainz, 299. De ente infinito. 1721-42. 300. De ente absoluto. Collected works of Lull [?]. Rossel6, Palma, 1886. 301. De objecto infinito. Ars Magna generalis ultima. Majorca, 1647. 302. De inveniendo Deo. Arbor Scientire. Barcelona, 1582. 303. Liber de Deo. Liber Qurestionum super quatuor, etc. Lyons, 1451. 304. De Deo majori et minori. Qurestiones Magistri, etc. Lyons, 1451. 305. De Deo et mundo et convenient& eorum in Jeau De articulis fidei, etc. Majorca, 1578. Christo. Controversia cum Homerio Sarraceno. Valencia, 1510. 306. Liber de Deo et Jesu Christo. De demonstratione Trinitatis, etc. Valencia, 1510. 307. De Incarnatione. Libri duodecem princip., etc. Strasbourg, 1517. 308. Liber ad intelligendam Deum. Philosophire in Averrhoistas, etc. Paris, 1516. 309. Propter bene intelligere diligere et possificare. Phantasticus. Paris, 1499. 310. De prredestinatione et libero arbitrio. 3II. Liber alius de prredestinatione. Lull's Catalonian poetry and proverbs can be found 312. Liber de natura angelica. in collections of Provence literature ; see especially the 313. Liber de locutione angelorum. life of Lull by Adolf Helfferich. 314. Liber de hierarchiis et ordinibm, anielorum. 3 r 5. De angelis bon is et malis. B. Books about Raymund Lull 316. Liber de conceptu virginali. 317. Liber alius conceptu virginali. Bouvelles : Epistol. in Vit. R. Lull eremitm. Amiens. 318. Liber de creatione. ISII 319. Liber de justitia Dei. Pax : Elogium Lulli. Alcala, 15r9. 168 169 :rstograpb}] of lRa}]munt'l '.ILuU JBtbltoorapb}] Segni : Vie de R. LulJe. Majorca, 1605. *"Acta Sanctorum," vol. xxvii., pp. 581-676, 1695- Colletet : Vie de R. Lulle. Paris, 1646. 1867.t Perroquet : Vie et Martyre du docteur illumine R. Lulle. Vendome, 1667. Nicolas de Hauteville : Vie de R. Lulle. 1666. * Consulted in the preparation of this biography. Vernon : His�. de! la saintete et de la doctrine de R. t Translation of the titles of the chief articles on Ray Lulle. Paris, 1668. mund Lull in "Acta Sanctorum." (On character and Anon. : Dissertaciou historica de! rulto in memoril de! origin of this stupendous work see Mcclintock and 57) : beato R. Lulli. Majorca, 1700. Strong, vol. i ..p. 1. Brief notice of the Saint. Wadding : Annales Franciscan, t. iv., p. 422, 1732. Antonio : Bibi. Hisp. Vetus, vol. ii .. p. 122. Madrid, 2. The Cult sacred to Lull with ceremonies and mass. 1788. 3. The remarkable mausoleum, epitaphs, etc. Loev : De Vita R. Lulli specimen. Halle, 1830. 4. On those who wrote the Life of St. Raymund from an earlier one after the year 1400. (Waddington 's Delecluze : Vie de R. Lu lie (in Revue des Deux Mondes, is based on this, but it contains fables.) November 15, 1840) . Paris, 1840. 5. Letters of Custererius proving authenticity of the old * Helfferich : Raymund Lull und die Aufange d. Cata lonischen Literature. Berlin, 1858. "Life." 6. On the lineage, birth, and wanderings of Lull up to Neander : Church History, vol. iv. London, 1851. * the end of the Thirteenth Century. * Maclear : History of Christian Missions in the Middle Ages. London, 1863. 7. Works and journeys of Lull in the Fourteenth Cen tury, with a chronology. Tiemersma : De Geschiedenis der zending to top den * 8. On the office of Seneschal which Lull held. tijd der Hervorming. Nijmegen, 1888. 9. Some difficulties met in the acts of Lull which must * Keller : Geisteskampf des Christentums gegen d. Is be reconciled by authors in the future. lam bis zur zeit der Kreuzziige. Leipzig, 1896. 10. On the money presented by R. Jacobus to the en *Noble : The Redemption of Africa. vol. i. New dowed missionary colleges which Lull founded and York, 1899. on leaves of the mastic tree marked with letters in * [Encyclop. Brit .. ninth edition, vol. xv., p. 63. Mc Mt. Randa (Roda) . Clintock and Strong's Cyclopedia, vol. v. , p. 558. 11. St. Raymund is shown to have investigated nothing Church Histories. Short History of Missions by Dr. by chemical experiment, i.e.. he was not an alche George Smith, etc.] mist. 12. "Life Number One "-by an anonymous contempo * Consulted in the preparation of this biography. rary while Lull was still alive. From a manuscript. 170 17r 13. "Life Number Two "-by Carolus Bovillus Samaro brinus. Edition Benedictus Gononus. Four chap ters. 14. Eulogy of the divine Raymund Lull, Doctor Illu minatus and martyr, by Nicholas de Pax ; from Complutensian edition, 1519. 1 5. Miracles selected from the ceremonies of canoniza tion described in the Majorcan tongue and trans lated into Latin. Five chapters. 16. Historical dissertation on the orthodoxy and the books genuine and suppositious of St. Raymund by Joannis Baptista, Sollerii. 17. Conclusion of the acts of Lull giving examples of his heroic courage by J. B. S.