^RVOFPfi/rtCf^ 
 
 
 IT 
 BV 3705 .L56 Z9 1902a 
 Zwemer, Samuel Marinus, 186 
 
 -1952. 
 Raymond Lull 
 
STATUE OF RAYMUND LULL AT PALMA, MAJORCA. 
 
RAYMUND LULL 
 
 First Missionary to the Moslems 
 
 ../ By 
 SAMUEL M. ZWEMER, D.D., F. R. G, S. 
 
 AUTHOR OF 
 
 'Arabia, The Cradle of Islam," " Topsy-Turvy Land," etc. 
 
 FUNK & WAGNALLS COJIPANY 
 
 New York and London 
 
 1902 
 
Cop3n:ight, 1902, 
 
 by 
 
 FUNK & WAGNALLS COMPANY 
 
 Registered at Stationers' Hall, London, England 
 
 [Printed in the United States of A merica\ 
 Published November, 190a 
 
Contents 
 
 PAOE 
 
 Introduction by Robert E. Speer . . . ix 
 Preface, xxi 
 
 CHAPTER 
 
 I. Europe and the Saracens in the Thirteenth 
 Century 
 
 II. Raymund Lull's Birthplace and Early Life 
 
 III. The Vision and Call to Service, 
 
 IV. Preparation for the Conflict, . 
 
 V. At Montpellier, Paris, and Rome, 
 VI. His First Missionary Journey to Tunis, 
 VII. Other Missionary Journeys, ... 
 VIII. Raymund Lull as Philosopher and Author 
 IX. His Last Missionary Journey and His Mar 
 
 tyrdom, 
 
 X. " Who being Dead yet Speaketh, " . 
 
 I 
 
 19 
 32 
 
 47 
 63 
 80 
 
 97 
 113 
 
 132 
 147 
 
 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, . . 60 
 
 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 112 
 
 The Prologue of John's Gospel in Catalan, . .112 
 
 The Old Gateway of Bugia (Eleventh Century) , . 140 
 
 Tomb of Raymund Lull in Church of San Francis- 
 co, Palma, Majorca, 144 
 
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. 
 
 IZ 
 
irnttobuctton 
 
 revive the memoi-y of it, to relearn its se- 
 crets, and to confirm the highest Christian 
 tendencies of our day by the recollection 
 of their noble illustration in the life of 
 Lull. Of all the men of his century of 
 whom we know, Raymund Lull was most 
 possessed by the love and life of Christ, 
 and most eager, accordingly, to share his 
 possession with the world. The world 
 sadly needed it; the Church scarcely less. 
 It sets forth the greatness of Lull's charac- 
 ter the more strikingly to see how sharply 
 he rose above the world and Church of his 
 day, anticipating by many centuries moral 
 standards, intellectual conceptions, and mis- 
 sionary ambitions, to which we have grown 
 only slowly since the Reformation. 
 
 The movement of our thought, theo- 
 logical and philosophical, is now strongly 
 toward biological conceptions. It is a gain 
 that it should be so. We see that life is 
 the supreme thing, and that we must state 
 
1[nttot)uctton 
 
 our notions in its terms. The missionary 
 work will gain greatly by this new mode 
 of thinking. Its purpose is to give life. 
 Its method is to do by the contact of life. 
 Raymund Lull proved this. He went out 
 to give a divine life which he already pos- 
 sessed in his own soul. Somerville, in 
 " St. Paul's Conception of Christ," points 
 out that it was "in the consciousness of 
 what the glorified Christ was to Paul in his 
 personal life that we are to look for the 
 genesis of his theology." It was in his 
 inner experience of the glorified Christ that 
 we are to look for the secret and source of 
 Raymund Lull's doctrine and life: what he 
 thought, what he was, what he suffered. 
 And this must be true of all true mission- 
 aries. They do not go out to Asia and 
 Africa to say, " This is the doctrine of the 
 Christian Church," or "Your science is 
 bad. Look through this microscope and 
 see for yourselves and abandon such error," 
 
irnttoC)uction 
 
 or " Compare your condition with that of 
 America and see how much more socially 
 beneficial Christianity is than Hinduism, 
 or Confucianism, or fetichism, or Islam." 
 Doubtless all this has its place : the argu- 
 ment from the coherence of Christianity 
 with the facts of the universe, the argu- 
 ment from fruit. But it is also all second- 
 ary. The primary thing is personal testi-' 
 mony. *' This I have felt. This Christ has 
 done for me. I preach whom I know. 
 xThat which was from the beginning, that 
 /which I have heard, that which I have seen 
 ' with my eyes, that which I beheld and my 
 hands handled, concerning the Word of life 
 (and the life was manifested, and I have 
 seen, and bear witness, and declare unto 
 you the life, the eternal life, which was 
 with the Father and was manifested unto 
 me), that which I have seen and heard de- 
 clare I unto you also, that ye also may have 
 fellowship with me ; yea, and my fellowship 
 
irntro&uctlon 
 
 is with the Father and with His Son, Jesus 
 Christ." The man who can not say this may 
 be able to change the opinions of those to 
 whom he goes, to improve their social con- 
 dition, to free them from many foolish 
 errors and enslaving superstitions, but aft- 
 er all this, the one thing which, if done, 
 would of itself have attended to these 
 things and a thousand others, may be still 
 unaccomplished — namely, the gift of life. 
 The missionary who would do Paul's work 
 or Lull's must be able to preach a living 
 Christ, tested in experience, saved from all 
 pantheistic error by the Incarnation and ( 
 the roots thus sunk in history, and by the 
 Resurrection and the personality thus pre- 
 served in God above, but a Christ here and 
 known, lived and ready to be given by life 
 to death, that death may become life. 
 
 It would be easy to draw other parallels 
 than this between Paul and Lull: their 
 conversions, their subsequent times of sep- 
 
 XV 
 
Untro^uction 
 
 aration, their visions, their untiring toil, 
 their passion for Christ, their sufferings 
 and shipwrecks, their intellectual activity 
 and power, their martyrdoms, the rule of 
 Christ supreme thus in death, supreme 
 also in life, its thought, its purpose, its 
 taste, its use, its friends, its sacrifice. But 
 the essence of all such comparison — the 
 real essence of all true missionary char- 
 acter — is the possession by the life of 
 Christ as life, and the ability thus to give, 
 not a new doctrine only, not a new truth 
 to men, but a new life. The work of mis- 
 sions is just this : the going out from the 
 Church over the world of a body of men 
 and women knowing Christ, and, therefore, 
 having life in themselves ; their quiet resi- 
 dence among the dead peoples; and the 
 resurrection from among these peoples of 
 first one, then a few, then more and more, 
 who feel the life and receive it and live. 
 Lull sought in every way to fit himself 
 
 xvi 
 
1[ntro^uctton 
 
 for contact with men so that he might 
 reach them in the deepest intimacies of 
 their Hfe, and be able thus to plant the 
 seed of the divine life which he bore. 
 Therefore he learned Arabic, became a 
 master of the Moslem philosophy, studied 
 geography and the heart of man. And, 
 therefore, he became also a student of com- 
 parative religion, as we would call him to- 
 day. There was a great difference betw^een 
 his view, however, and that of a large 
 school of modern students of comparative 
 religion. Lull had no idea that Christian- 
 ity was not a complete and sufficient re- 
 ligion. He did not study other religions 
 with the purpose of providing from them 
 ideals which Christianity was supposed to 
 lack. Nor did he propose to reduce out of 
 all religions a common fund of general prin- 
 ciples more or less to be found in all and 
 regard these as the ultimate religion. He 
 studied other religions to find out how bet- 
 
 xvii 
 
1rntro^uctlon 
 
 ter to reach the hearts of their adherents 
 with the Gospel, itself perfect and com- 
 plete, lacking nothing, needing nothing 
 from any other doctrine. With him there 
 was a difference between Christianity and 
 other religions, not in degree only, but in 
 kind. It possesses what they lack, which 
 ) is desirable. It lacks what they possess, 
 which is unworthy. It alone satisfies. It 
 alone is life. They are systems of society 
 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 
 
ITntro^uction 
 
 will fall short of its full purpose if they are 
 not led to desire to make amends for the 
 neglect of the centuries. It is six centuries 
 since Lull fell at Bugia. Is that martyr- 
 dom never to have its fruitage ? Shall we 
 not now at last wake from the sleep of the 
 generations and give the Savior His place 
 above the Prophet, and the crescent its 
 place beneath the cross ? 
 
 Robert E. Speer. 
 
 XIX 
 
To the Reader 
 
 "TRUbo faultetb not, Iluctb not; wbo menOetb 
 faults i0 commenDeD : tTbc t^xintcv batb taultcD a 
 Uttle : It ma^ be tbc autbor over^sigbteD more. XLb^ 
 palne (IReaDer) is the least ; tben erce not tbou most 
 bg misconstruing or sbarpe censuring; least tbou 
 be more oncbaritable, tben eitber of tbem batb been 
 beeOlesse : (5oD amenD anD guiOe vs all/* 
 
 —^ob^rtes on Tythes, Csm\b* (613. 
 
PREFACE 
 
 The subject of this biography is ac- 
 knowledged by all writers on the history of 
 missions to be the one connecting link be- 
 tween the apostles of Northern Europe and 
 the leaders who followed the Reformation. 
 Eugene Stock, the editorial secretary of the 
 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 
 
preface 
 
 rescue the memory of the pioneer from 
 oblivion. 
 
 His philosophical speculations and his 
 many books have vanished away, for he 
 knew only in part. But his self-sacrificing 
 love never faileth and its memory can not 
 perish. His biography emphasizes his own 
 motto : 
 
 " He who lives by the Life can 710 1 die!' 
 
 It is this part of Lull's life that has a mes- 
 sage for us to-day, and calls us to win 
 back the Mohammedan world to Christ. 
 Samuel M. Zwemer. 
 
 Bahrein, Arabia, March, 1902. 
 
 xxii 
 
Biograpf)? of 3^ajmunli iluU 
 
 CHAPTER I 
 
 EUROPE AND THE SARACENS IN 
 THE THIRTEENTH CENTURY 
 
 (A.D. 1200-1300) 
 
 "Altho the history of an age is going on all at once, it can 
 not be written all at once. Missionaries are proceeding on 
 their errands of love, theologians are constructing their sys- 
 tems, persecutors are slaying the believers, prelates are seek- 
 ing the supremacy, kings are checking the advance of the 
 churchman — all this and an infinitude of detail is going on 
 in the very same period of time." — Shedd's *' History of 
 Doctrine'' 
 
 We can not understand a man unless we 
 know his environment. Biography is a 
 thread, but history is a web in which time 
 is broad as well as long. ' To unravel the 
 
JBlogtapbi^ of IRapmunD Xull 
 
 thread without breaking it we must loosen 
 the web. To understand Raymund Lull, 
 we must put ourselves back seven hundred 
 years and see Europe and the Saracens as 
 they were before the dawn of the Renais- 
 sance and the daybreak of the Reformation. 
 Altho the shadow of the dark ages still fell 
 heavily upon it, the thirteenth century was 
 an eventful epoch, at least for Europe. The 
 colossal power of the empire was waning, 
 and separate states were springing up in 
 Italy and Germany. The growth of civil 
 liberty, altho only in its infancy, was already 
 bringing fruit in the enlargement of ideas 
 and the founding of universities. In Eng- 
 land, Norman and Saxon were at last one 
 people; the Magna Charta was signed, and 
 the first Parliament summoned. About 
 the time when Lull was born, the Tatars 
 invaded Russia and sacked Moscow; Sara- 
 cens and Christians were disputing not only 
 the possession of the Holy Land, but the 
 
Burope ant) tbe Saracens 
 
 rulership of the world. Altho in the East 
 the long struggle for the Holy City had 
 ended in the discomfiture of the Christians, 
 the spirit of the Crusades lived on. The 
 same century that saw the fall of Acre also 
 witnessed the fall of Bagdad and the extinc- 
 tion of the calif ate. In Spain, Ferdi- 
 nand of Castile was winning city after city 
 from the Moors, who were entrenching 
 their last stronghold, Granada. The year 
 1240 marks the rise of the Ottoman Turks; 
 Lull was then five years old. Before he 
 was twenty, Louis IX. had failed in his 
 crusade and been taken prisoner by the 
 Sultan of Egypt; emperors had deposed 
 popes and popes emperors; and the Inqui- 
 sition had begun in Spain to torture Jews 
 and heretics. At Cologne the foundations 
 of the great cathedral were being laid, and 
 at Paris men were experimenting with the 
 new giant, gunpowder. 
 All Europe was heated with the strong 
 
Bioarapb^ of 1Rapmun^ Xull 
 
 wine of political change and social expecta- 
 tions. In the same century sudden and 
 subversive revolutions were taking place in 
 Asia. The Mongolian hordes under Gen- 
 ghis Khan poured out, like long-pent wa- 
 ters, over all the countries of the East. The 
 calif ate of Bagdad fell forever before the 
 furious onslaught of Hulaku Khan. The 
 Seljuk empire soon advanced its Moslem 
 rule into the mountain ranges of Anatolia, 
 and Turks were disputing with Mongols 
 the sovereignty of " the roof of the world." 
 The beneficial effects of the Crusades 
 were already being felt in the breaking up 
 of those two colossal fabrics of the Middle 
 Ages, the Church and the Empire, which 
 ruled both as ideas and as realities. The 
 feudal system was disappearing. The in- 
 vention and application of paper, the mar- 
 iner's compass, and gunpowder heralded 
 the eras of printing, exploration, and con- 
 quest in the century that followed. It was 
 
lEurope an^ tbe Saracens 
 
 not dark as midnight, altho not yet dawn. 
 The cocks were crowing. In 1249 the Uni- 
 versity of Oxford was founded. In 1265 
 Dante was born at Florence. The pursuit 
 of truth by philosophers was still a game 
 of wordy dialectics, but Thomas Aquinas 
 and Bonaventura and Albertus Magnus 
 left a legacy of thought as well. The two 
 former died the same year that Raymund 
 Lull wrote his "Ars Demonstrava." It 
 was in the thirteenth century that physical 
 science struggled into feeble life in the cells 
 of Gerbert and Roger Bacon. But these 
 men were accounted magicians by the vul- 
 gar and heretics by the clergy, and were re- 
 warded with the dungeon. Marco Polo the 
 Venetian, the most famous of all travelers, 
 belongs to the thirteenth century, and did 
 for Asia what Columbus did for America. 
 His w^rk was a link in the providential 
 chain which at last dragged the New World 
 to light. But both Marco Polo and Roger 
 
Bfo^rapb^ of IRa^munb Xull 
 
 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 
 loose and scanty. It is interesting to note 
 that the first great improvement of these 
 
A TENTH-CENTURY MAP OF THE WORLD. 
 
 A restored copy of the Cotton or An;<]o-Saxon map, 
 current in the time of Ravmun<l LulL 
 
lEiirope 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 Afric'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., xx., 
 383. 
 
BtoQtapby of IRapmunb XuU 
 
 means lacking elements of native vigor 
 ready to burst forth. But the courage that 
 is born of knowledge, the calm strength be- 
 gotten by a positive attitude of mind, face 
 to face with the dominant overshadowing 
 sphinx of theology, were lacking. We 
 may fairly say that natural and untaught 
 people had more of the just intuition that 
 was needed than learned folk trained in 
 the schools. Man and the actual universe 
 kept on reasserting their rights and claims 
 in one way or another; but they were al- 
 ways being thrust back again into Cim- 
 merian regions of abstractions, fictions, 
 visions, spectral hopes and fears, in the 
 midst of which the intellect somnambulis- 
 tically moved upon an unknown way." 
 
 The morality of the Middle Ages pre- 
 sents startling contrasts. Over against each 
 other, and not only in the same land but 
 often in the same individual, we witness 
 sublime faith and degrading superstition, 
 
lEurope anb tbe Saracens 
 
 angelic purity and signs of gross sensuality. 
 It was an age of self-denying charity to suf- 
 fering Christians, and of barbarous cruelty 
 to infidels, Jews, and heretics. The wealthy 
 paid immense sums to redeem Christian 
 slaves captured by the Saracens ; and the 
 Church took immense sums to persecute 
 those who erred from the faith. When the 
 Crusaders under Godfrey of Bouillon (who 
 refused to wear a crown of gold where his 
 Savior had worn a crown of thorns) came 
 in sight of Jerusalem, they kissed the earth 
 and advanced on their knees in penitential 
 prayer; but after the capture of the city 
 they massacred seventy thousand Moslems, 
 burned the Jews in their synagogs, and 
 waded in blood to the Holy Sepulcher to 
 offer up thanks! The general state of 
 morals even among popes and the clergy 
 was low. Gregory VII. and Innocent III. 
 were great popes and mighty reformers of 
 
 a corrupt priesthood, but they were excep- 
 9 
 
IBtOGrapb^ of IRaymunt) XuU 
 
 tions in the long list. One of the popes 
 was deposed on charges of incest, perjury, 
 murder, and blasphemy. Many were in 
 power through simony. Concubinage and 
 unnatural vices were rife in Rome among 
 the clergy. Innocent IV., who became 
 pope the very year Lull was born, was an 
 outrageous tyrant. Nicholas III. and Mar- 
 tin IV., who were popes toward the close 
 of the thirteenth century, rivaled each other 
 in infamy. The pontificate of the former 
 was so marked by rapacity and nepotism 
 that he was consigned by Dante to his In- 
 ferno. The latter was the murderous in- 
 stigator of the terrible " Sicilian Vespers." 
 
 Martensen says that " the ethics of this 
 period often exhibit a mixture of the morals 
 of Christianity with those of Aristotle." 
 And this is natural if we remember that 
 Thomas Aquinas represents the height of 
 medieval morals as well as of dogmatics. 
 Sins were divided into carnal and spiritual, 
 
 10 
 
Burope anb tbe Saracens 
 
 venial and mortal. The way to perfection 
 was through the monastic vows of poverty, 
 celibacy, and obedience. 
 
 The poetry of the period reflects the 
 same startling contrast between piety and 
 sensuality, composed as it was of the ten- 
 derest hymns of devotion and bacchanalian 
 revels. The seven great hymns of the 
 medieval Church have challenged and de- 
 fied the skill of the best translators and 
 imitators. The wonderful pathos of the 
 "Stabat Mater Dolorosa" and the terrible 
 power of " Dies Irse " appear even in their 
 poorest translations. In spite of its objec- 
 tionable doctrinal features, what Protestant 
 can read Dr. Cole's admirable translation 
 of the " Stabat Mater " without being deeply 
 affected ? 
 
 Yet the same age had its "Carmina 
 Burana," written by Goliardi and others, 
 in which Venus and Bacchus go hand-in- 
 hand and the sensual element predominates. 
 II 
 
Bioarapby ot IRapmunb %\xU 
 
 " We do not need to be reminded that 
 Beatrice's adorer had a wife and children, 
 or that Laura's poet owned a son and 
 daughter by a concubine." Nor were 
 Dante and Petrarch exceptions among me- 
 dieval poets in this respect. It was a dark 
 world. 
 
 The thirteenth century was also an age 
 of superstition, an age of ghosts and visions 
 and miracles and fanaticism. The " Flagel- 
 lants " wandered from city to city calling 
 on the people to repent. Girded with 
 ropes, in scant clothing or entirely naked, 
 they scourged themselves in the open 
 streets. The sect spread like contagion 
 from Italy to Poland, propagating extrava- 
 gant doctrines and often causing sedition 
 and murder. Catherine of Sienna and 
 Francis of Assisi in the fervor of their love 
 saw visions. The latter bore the stigmata 
 and died of the wounds of Christ, which 
 are said to have impressed themselves on 
 
 12 
 
iBurope an& tbe Saracena 
 
 his hands and side through an imagination 
 drunk with the contemplation and love of 
 the crucified Redeemer. The author of 
 the two most beautiful hymns of the medi- 
 eval period went to fanatical extremes in 
 self-sought torture to atone for his own sins 
 and for the good of others. Peter No- 
 lasco in 1228 saw a vision of the Virgin 
 Mar}/, and devoted all his property from 
 that day to the purchasing of freedom 
 for Christian captives from their Moorish 
 masters. He founded the order of the 
 Mercedarians, whose members even gave 
 themselves into slavery to save a fellow 
 Christian from becoming an apostate to 
 Islam. During the twelfth and thirteenth 
 centuries the monastic orders increased in 
 numbers and influence. They formed the 
 standing army of the papacy and were gen- 
 erally promoters of learning, science, and 
 art. The Franciscans were one of the 
 
 strongest orders, altho one of the latest. 
 13 
 
Blograpb^ of 1Ra^mun& XuU 
 
 In 1264 this order had eight thousand 
 cloisters and two hundred thousand monks. 
 Some of these monks were saints, some 
 scientists, and some sensualists ; alongside 
 of unmeasured superstition and ignorance 
 in the mass of the priesthood we meet with 
 genius of intellect and wonderful displays 
 of self-forgetting love in the few. 
 
 Yet the most sacred solemnities were 
 parodied. On *' Fools' Festival," Vv'hich 
 was held in France on New Year's day, 
 mock popes, bishops, and abbots were in- 
 troduced and all their holy actions mim- 
 icked in a blasphemous manner. 
 
 Practical mysticism, which concerned 
 itself not with philosophy but with per- 
 sonal salvation, was common in the thir- 
 teenth century, especially among the 
 women of the Rhine provinces. St. Hilde- 
 gard, Mechthild, and Gertrude the Great 
 are striking examples. There were also at- 
 tempts at a reformation of the Church and 
 14 
 
lEurope anb tbe Saracens 
 
 the abuses of the clergy. The Albigenses 
 and the Waldenses were in many ways 
 forerunners of Protestantism. Numerous 
 other sects less pure in doctrine and morals 
 arose at this time and spread everywhere 
 from Eastern Spain to Northern Germany. 
 All of them were agreed in opposing ecclesi- 
 astical authority, and often that of the state. 
 
 Such was the political, intellectual, moral, 
 and religious condition of Europe in the 
 days of Raymund Lull. 
 
 The Mohammedan world was also in a 
 state of ferment. The Crusades taught 
 the Saracen at once the strength and the 
 weakness of medieval Christianity. The 
 battle-field of Tolosa, strewed with two 
 hundred thousand slain Moslems, was the 
 death-knell of Islam in Spain. Saracen 
 rule and culture at Granada were only the 
 after-glow of a sunset, glorious but tran- 
 sient. What dominions the Saracens lost 
 
 in the west they regained in Syria and the 
 ^5 
 
IBiOQtn^b^ ot IRa^munb XuU 
 
 East. In 1250 the Mameluke sultans be- 
 gan to reign in Egypt, and under Beybars 
 I. Moslem Egypt reached the zenith of its 
 fame. Islam was a power in the thirteenth 
 century not so much by its conquests with 
 the sword as by its conquests with the 
 pen. Moslem philosophy, as interpreted 
 by Alkindi, Alfarabi, Avicenna, and Al- 
 gazel, but most of all the philosophy of 
 Averroes, was taught in all the universi- 
 ties. Aristotle spoke Arabic before he was 
 retranslated into the languages of Europe. 
 " The Saracens," says Myers, " were during 
 the Middle Ages almost the sole reposi- 
 tories of the scientific knowledge of the 
 world. While the Western nations were 
 too ignorant to know the value of the 
 treasures of antiquity, the Saracens pre- 
 served them by translating into Arabic the 
 scientific works of the Greeks." Part of this 
 learning came to Europe through the Cru- 
 saders, but it came earlier and more largely 
 16 
 
Buropc anD tbe Saracens 
 
 through the Arabian schools of Spain, No 
 other country in Europe was in such close 
 touch with Islam for good and ill as the 
 kingdoms of Castile, Navarre, and Aragon 
 in the north of what we now call Spain. 
 There the conflict was one of mind as well 
 as of the sword. There for three centuries 
 waged a crusade for truth as well as a con- 
 flict on the battle-field between Christian 
 and Moslem. In this conflict Raymund 
 Lull's ancestors played their part. During 
 all the years of Lull's life the Moslem pow- 
 er held out at Granada against the united 
 Spanish kingdoms. Not until 1492 was the 
 Saracen expelled from Southern Europe. 
 
 Regarding missions in the thirteenth 
 century, little can be said. There were a 
 few choice souls whom the Spirit of God 
 enlightened to see the spiritual needs of 
 the Saracen and Mongol and to preach to 
 them the Gospel. In 1256 William de Ru- 
 
 bruquis was sent by Louis IX., partly as a 
 17 
 
diplomat, partly as a missionary, to the 
 Great Khan. In 12 19 FVancis of Assisi 
 with mad courage went into the Sultan's 
 presence at Damietta and proclaimed the 
 way of salvation, offering to undergo the 
 ordeal of fire to prove the truth of the 
 Gospel. The Dominican general Raimund 
 de Pennaforti, who died in 1273, also de- 
 voted himself to missions for the Saracens, 
 but with no success. 
 
 The only missionary spirit of the twelfth 
 and thirteenth centuries was that of the Cru- 
 saders. They took up the sword and per- 
 ished by the sword. But " Raymund Lull 
 was raised up as if to prove in one startling 
 case, to which the eyes of all Christendom 
 were turned for many a day, what the Cru- 
 sades might have become and might have 
 done for the world, had they been fought for 
 the cross with the weapons of Him whose last 
 words from it were forgiveness and peace."* 
 
 * George Smith : "A Short History of Missions." 
 18 
 
CHAPTER II 
 
 RAYMUND LULL'S BIRTHPLACE 
 AND EARLY LIFE 
 
 (A.D. 1235-1265) 
 
 " I think that I better understand the proud, hardy, frugal 
 Spaniard and his manly defiance of hardships since I have 
 seen the country he inhabits. . . . The country, the habits, 
 the very looks of the people, have something of the Arabian 
 character." — Washington Irving' s '' The Alhambra." 
 
 y^K\ 
 
 .AYMUND Lull was born of an illustri- 
 ous family at Palma in the island of Majorca 
 of the Balearic group in i235.t;;;>^is father 
 had been born at Barcelor^and belonged 
 to a distinguished Catalonian family. 
 When the island of Majorca was taken 
 from the Saracens by James I., king of 
 
 * Some authorities give the date 1234, and one 1236, but 
 most agree on the year 1235. See Baring-Gould : "Lives of 
 the Saints," vol. vi., p. 489. 
 
 19 
 
BioGrapb^ ot IRa^munb Xull 
 
 Aragon, Lull's father served in the army of 
 conquest. For his distinguished sei*vices 
 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 
 
li ^ 
 
 *rfi 
 
 
 < 
 
 'Oh 
 
 (n 
 
 ■< 
 o 
 
 o 
 o 
 
 Q 
 
 l/} 
 
 I— I 
 
 w 
 
 H 
 
 O 
 
 &H 
 
 o 
 
Bfrtbplace anb lEarl^ %itc 
 
 miles. It has mountain ranges on the 
 north, three considerable rivers, and wood- 
 land as well as meadow. The climate 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 11 37 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. 
 21 
 
BlOQtapb^ of mi^munt) XuU 
 
 The Catalan language and its large litera- 
 ture are quite distinct from that of the 
 other Spanish provinces. The poetical 
 works of Lull are among the oldest ex- 
 amples of Catalan extant. 
 
 The Balearic Islands have always be- 
 longed to the province of Catalonia as re- 
 gards their people and their language. On 
 a clear day the islands are plainly visible 
 from the monastery of Monserrat, and by 
 sea from Barcelona it is only one hundred 
 and forty miles to Palma. Between these 
 two harbors there has always been and is 
 now a busy traffic. Majorca has an area of 
 fourteen hundred and thirty square miles, 
 a delightful climate, beautiful scenery, and 
 a splendid harbor — Palma. Some of its 
 valleys, such as Valdemosa and Soller, 
 are celebrated for picturesque luxuriance. 
 The northern mountain slopes are ter- 
 raced ; the olive, the vine, and the almond- 
 tree are plenteous everywhere in the plains. 
 
 22 
 
Blrtbplace an^ Barl^ %itc 
 
 According to the description of modern 
 travelers it is an earthly paradise. During 
 the summer there is scarcity of water, but, 
 following a system handed down from the 
 Arabs, the autumn rains are collected in 
 large reservoirs. On the payment of a 
 certain rate each landholder has his fields 
 flooded. 
 
 /Talma, Lull's birthplace and burial-place, 
 is a pretty town with narrow streets and a 
 sort of medieval look except where mod- 
 ern trade has crowded out "the old-world, 
 Moorish character of the buildings.V,^ 
 
 The cathedral is still a conspicuous 
 building, and was commenced in 1230 and 
 dedicated to the Virgin by the same King 
 James who gave Lull's father estates near 
 Palma. Portions of the original building 
 still remain, and the visitor can enter the 
 royal chapel (built in 1232) with assurance 
 that if Lull did not worship here he at least 
 
 saw the outside of the building frequently. 
 23 
 
:JBlograpb^ of 1Ral^mun^ Xull 
 
 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 Caesar'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 AVnerican ports. 
 The present population is about sixty 
 thousand. Formerly, Palma was a great 
 center for shipbuilding, and there is little 
 doubt that in Lull's time this industry also 
 gave importance to the town. 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 
 
 birthplace of our hero, and to-day its in- 
 ^4 
 
CHURCH OF SAN FRANCISCO AT PAL.MA, MAJORCA. 
 
Btrtbplace anb iBavi^ Xtte 
 
 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 Rosseld. 
 
 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 (i 156- 
 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 from his birth, 
 
 as his parents had a large estate and his 
 25 
 
father was distinguished for military serv- 
 ices. Lull married at an early age, and, 
 being fond of the pleasures of court life, 
 left Palma and passed over with his bride 
 to Spain, where he was made seneschal at 
 the court of King James II. of Aragon. 
 Thus his early manhood w^s spent in 
 gaiety and even profligac3^^^/\.ll the enthu- 
 siasm and warmth of \yS character found 
 exercise only in the pleasures of the court, 
 and, by his own testimony, he lived a life 
 of utter immorality in this corrupt age. 
 Wine, women, and song were then, as often 
 since, the chief pleasures of kings and 
 princes. Notwithstanding his marriage 
 and the blessing of children, Lull sought 
 the reputation of a gallant and was mixed 
 up in more than one intrigue. For this 
 sort of life his office gave him every temp- 
 tation and plenty of opportunity. 
 A seneschal (literally, an old servant)* 
 
 * From Latin seng -f- scalcus, or Gothic sineigs •\- skalk, 
 26 
 
Blttbplace anb Barl^ Xtte 
 
 was the chief official in the household of a 
 medieval prince or noble and had the super- 
 intendence of feasts and ceremonies. These 
 must have been frequent and luxurious at 
 the court of James II., for A ragon, previ- 
 ous to the reign of Ferdinand and Isabella, 
 enjoyed the most liberal government of 
 Europe. According to one authority, " the 
 genius and maxims of the court were pure- 
 ly republican." The kings were elective, 
 while the real exercise of power was in the 
 hands of the Cortes, an assembly consist- 
 ing of the nobility, the equestrian order, the 
 representatives of cities, and the clergy. A 
 succession of twenty sovereigns reigned 
 from the year 1035 to 15 16. At such a 
 court and amid such an assemblage, prob- 
 ably in the capital town of Zaragoza (Sara- 
 gossa), Lull spent several years of his life. 
 He was early addicted to music and played 
 the cithern with skill. But he was yet 
 
 more celebrated as a court poet. Accord- 
 27 
 
3BtO0tapbi? ot IRapmunb Xull 
 
 ing to his own confessions, however, the 
 theme of his poetical effusions was not 
 seldom the joys of lawless love. " I see, O 
 Lord," he says in his Contemplations, " that 
 trees bring forth every year flowers and 
 fruit, each after their kind, whence man- 
 kind derive pleasure and profit. But thus 
 it was not with me, sinful man that I am ; 
 for thirty years I brought forth no fruit in 
 this world, I cumbered the ground, nay, was 
 noxious and hurtful to my friends and neigh- 
 bors. Therefore, since a mere tree, which 
 has neither intellect nor reason, is more 
 fruitful than I have been, I am exceedingly 
 ashamed and count myself worthy of great 
 blame." * In another part of the same book 
 he returns thanks to God for the great differ- 
 ence he sees between the works of his after- 
 life and those of his youth. " Then," he says, 
 all his " actions were sinful and he enjoyed 
 the pleasures of sinful companionship." 
 
 **' Liber Contemplationis in Deo," ix., 257, ed. 1740, 
 28 
 
; IBtrtbplace an^ Barli? Xite 
 
 Raymund Lull was gifted with great 
 mental accomplishments and enthusiasm. 
 He had the soul of a poet, but at first 
 his genius groveled in the mire of sensual 
 pleasures, like that of other poets whose 
 passions wej^ not under the control of 
 religion, -"we do Lull injustice, however, 
 if we judge his court life by the standards 
 of our Christian century. His whole en- 
 vironment was that of medieval darkness, 
 and he was a gay knight at the banquets of 
 James H. before he became a scholastic 
 philosopher and a missionary^-^s knight 
 he knew warfare and horsemanship so well 
 that among his books there are several 
 treatises on these sciences,* first written 
 in Catalan, and afterward put into Latin. 
 Undoubtedly these were written, as was 
 most of his poetry, before he was thirty 
 years old. He was the most popular poet 
 of his age in Spain, and his influence on 
 
 * For a list of these works see Helfferich, p. 74. note. 
 39 
 
BlOGrapbi? ot 'Rapmun& Xull 
 
 Catalonian poetry is acknowledg^ed in such 
 terms of praise by students of Spanish Htera- 
 ture that he might be called the founder of 
 the Catalonian school of poets. The philo- 
 logical importance of Lull's Catalonian 
 writings, especially his poems, was shown 
 by Adolph Helfferich in his book on " Lull 
 and the Origin of Catalan Literature." In 
 this volume specimens of his poetry and 
 proverbs are given. A writer in the *' En- 
 cyclopedia Britannica" speaks of one of his 
 poems, " Lo Desconort " (Despair) as emi- 
 nently fine and composite in its diction. 
 This poem, if it was written before his 
 conversion, as is probable, would already 
 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 
 
^ 
 
 :«Btrtl)placc an& Earl^ Xtte 
 
 t seems that at about his thirty-second 
 year he returned to Palma, altho there is 
 Httle certainty of date among his biogra- 
 phers. At any rate it was at the place of his 
 birth that Lull was born again. It was in "7 
 the Franciscan church, and not at the court 
 of Aragon, that he received his final call 
 and made his decision to forsake all and 
 become a preacher of righteousness. The 
 prodigal son came to himself amid the 
 swine, and his feet were already toward 
 home when he saw his Father, and his 
 Father ran out to meet him. The story of 
 St. Augustine under the fig-tree at Milan 
 was reenacted at Palma. 
 
 31 
 
CHAPTER III 
 
 THE VISION AND CALL TO 
 SERVICE 
 
 (A.D. 1266-1267) 
 
 "I will pour out my spirit upon all flesh, . . . and your 
 young men shall see visions. ''—Joel ii, 28. 
 
 When St. Paul told King Agrippa the 
 story of his life, the key of it lay in the 
 words, " I was not disobedient to the 
 heavenly vision." The angel had come to 
 him and called him straight away from his 
 career as arch-persecutor. All that he had 
 done or meant to do was now of the past. 
 He arose from the ground and took up his 
 life again as one who could not be dis- 
 obedient to his vision. It was a vision of 
 Christ that made Paul a missionary. And 
 
 his was not the last instance of the ful- 
 32 
 
TTbe Vision an^ Call to Seriotce 
 
 filment of Joels great prophecy. The 
 twentieth century, even, dares not mock at 
 the supernatural; and materialistic philos- 
 ophy can not explain the phenomena of 
 the spirit world. The Christians of the 
 thirteenth century believed in visions and 
 saw visions. Altho an age of visions is apt 
 to be a visionary age, this was not altogether 
 true of the thirteenth century. The visions 
 of Francis of Assisi, of Catherine the Saint, 
 of Peter Nolasco, and of others in this age, 
 had a tremendous effect on their lives and 
 influence. We may doubt the vision, but 
 we can not doubt its result in the lives of 
 those who profess to have seen it. Call it 
 religious hallucination or pious imagination 
 if you will, but even then it has power, 
 Ruskin says that "such imagination is 
 given us that w^e may be able to vision 
 forth the ministry of angels beside us and 
 see the chariots of fire on the mountains 
 that gird us round." In that age of Mariol- 
 
 33 
 
:iBtoGtapb^ ot IRai^munt) %uU 
 
 atry and angel-worship and imitation of 
 saints, it was not such a vision that arrested 
 Lull, but a vision of Jesus Himself. The 
 story,/'as told in a Life* written with his 
 cqn'sent during his lifetime, is as follows: 
 -'" One evening the seneschal was sitting 
 on a couch, with his cithern on his knees, 
 composing a song in praise of a noble mar- 
 ried lady who had fascinated him but who 
 was insensible to his passion. Suddenly, 
 in the midst of the erotic song, he saw on 
 his right hand the Savior hanging on His 
 cross, the blood trickling from His hands 
 and feet and brow, look reproachfully 
 at him. Raymund, conscience - struck, 
 started up; he could sing no more; he laid 
 aside his cithern and, deeply moved, retired 
 to bed. Eight days after, he again at- 
 tempted to finish the song and again took 
 
 * S. Baring-Gould : " Lives of the Saints," vol. vi,, p. 489. 
 Maclcar : "History of Christian Missions in the Middle 
 Ages." pp. 355, 356. 
 
 34 
 
tTbe IDtgjon an^ gall to Service 
 
 up the plea of an unrequited lover. But 
 now again, as before, the image of Divine 
 Love incarnate appeared — the agonized 
 form of the Man of Sorrows. The dying 
 eyes of the. Savior were fixed on him 
 mournfully, pleadingly : 
 
 "See from His head, His hands, His feet 
 Sorrow and love flow mingling down : 
 Did ere such love and sorrow meet. 
 Or thorns compose so rich a crown ? " 
 
 Lull cast his lute aside, and threw himself 
 on his bed, a prey to remorse. He had 
 seen the highest and deepest unrequited 
 love. But the thought that 
 
 " Love so amazing, so divine, 
 
 Demands my soul, my life, my all," 
 
 had not yet reached him. The effect of 
 the vision was so transitory that he was 
 not ready to yield until it again repeated 
 itself .* y^hen Lull could not resist the 
 
 * " Tertio et quarto successivo diebus interpositis aliquibus, 
 Salvator, in forma semper qua primitus, apparet."— "Acta 
 Sanctorum, " p. 669. 
 
 35 
 
IBlograpbg of IRa^mun^ Xull 
 
 thought that this was a special message for 
 himself to conquer his lower passions and 
 to dev<5te himself entirely to Christ's serv- 
 ice. He felt engraved on his heart, as it 
 were, the great spectacle of divine Self- 
 sacrifice. Henceforth he had only one 
 passion, to love and serve Christ." But 
 there arose the doubt, How can I,' defiled 
 with impurity, rise and enter on a holier 
 life? Night after night, we are told, he 
 lay awake, a prey to despondency and 
 doubt. He wept like Mary Magdalen, 
 remembering how much and how deeply 
 he had sinned. At length the thought oc- 
 curred : Christ is meek and full of compas- 
 sion; He invites all to come to Him; He 
 will not cast me out. With that thought 
 came consolation. Because he was forgiven 
 so much he loved the more, and concluded 
 that he would forsake the world and give 
 up all for his Savior. How he was con- 
 firmed in this resolve we shall see shortly. 
 36 
 
Ubc IDtsion an^ Call to Service 
 
 By way of parenthesis it is necessary to 
 give another account of Lull's conversion 
 which the author of " Acta Sanctorum " re- 
 lates, and says he deems " improbable but 
 not impossible." According to this story 
 Lull was one day passing the window of 
 the house of Signora Ambrosia, the mar- 
 ried lady whose love he vainly sought to 
 gain. He caught a glimpse of her ivory 
 throat and bosom. On the spot he com- 
 posed and sang a song to her beauty. The 
 lady sent for him and showed him the 
 bosom he so much admired, eaten with 
 hideous cancers ! She then besought him 
 to lead a better life. On his return home 
 Christ appeared to him and said, " Ray- 
 mund, follow Me." - "He gave up his court 
 position, sold all his property, and withdrew 
 to the retirement of a cell on Mount Roda. 
 This was about the year 1 266. . -^Ayhen he 
 had spent nine years in retirement he 
 came to the conclusion that he was called 
 
 37 
 
of God to preach the Gospel to the Mo- 
 hammedans^ 
 
 Some b^graphers know nothing of this 
 nine years' retirement in a cell at Mount 
 Roda near Barcelona, altho all of them 
 agree that his conversion took place in 
 July, 1266. The visions and spiritual con- 
 flicts and experiences at Mount Roda 
 gained for Lull the title of " Doctor Illu- 
 minatus," the scholar enlightened from 
 heaven. And if we look at the life that 
 was the result of these visions, we can not 
 deny that, in this dark age, heaven did in- 
 deed enlighten Lull to know the love of 
 God and to do the will of God as no other 
 in his day and generation. 
 
 Let us go back to the story of his con- 
 version as told by Lull himself in that work, 
 *' On Divine Contemplation," which may 
 
 * See article by Rev. Edwin Wallace, of Oxford Univer- 
 sity, in the Encyclopedia Britannica, where Mount Roda is 
 wrongly spelled Randa. 
 
 38 
 
Zhc IDiston an^ Call to Service 
 
 be put side by side with Bunyan*s " Grace 
 Abounding" and Augustine's "Confes- 
 sions" as tlie biography of a penitent soul. 
 After the visions he came to the conclu- 
 sion that he could devote his energies to 
 no higher work than that of proclaiming 
 the Message of the Cross to the Saracens. 
 His thoughts would naturally take this 
 direction. The islands of Majorca and 
 Minorca had only recently been in the 
 hands of the Saracens. His father had 
 wielded the sword of the king of Aragon 
 against these enemies of the Gospel ; why 
 should not the son now take up the sword 
 of the Spirit against them ? If the carnal 
 weapons of the crusading knights had 
 tailed to conquer Jerusalem, was it not 
 time to sound the bugle for a spiritual cru- 
 sade for the conversion of the Saracen? 
 Such were the thoughts that filled his 
 mind. But then, he says, a difficulty arose. 
 
 How could he, a layman, in an age when 
 39 
 
BiOGtapb^ of IRapmunb XuU 
 
 the Church and the clergy were supreme, 
 enter on such a work? Thereupon it oc- 
 curred to him that at least a beginning 
 might be made by composing a volume 
 which should demonstrate the truth of 
 Christianity and convince the warriors of 
 the Crescent of their errors. This book, 
 liowever, would not be understood by them 
 unless it were in Arabic, and of this lan- 
 guage he was ignorant; other difficulties 
 presented themselves and almost drove 
 him to despair. Full of such thoughts, he 
 one day repaired to a neighboring church 
 and poured forth his whole soul to God, 
 beseeching Him if He did inspire these 
 thoughts to enable him to carry them out.* 
 This was in the month of July. But, al- 
 
 * "Vita Prima," p. 662. " Dominum Jesum Christum de- 
 vote, fleus largiter exoravit, quatenus hsec praedicta tua quae 
 ipse misericorditer inspiraverat cordi suo, ad affectum sibi 
 placitura 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 CHURCH OF SAN 
 FRANCISCO. 
 
Ube msion anb Call to Service 
 
 tho old desires and the old life were pass- 
 ing away, all things had not yet become 
 new. For three months his great design 
 was laid aside and he struggled with old 
 passions for the mastery. On the fourth 
 of October, the festival of St. Francis of 
 Assisi, Lull went to the Franciscan church 
 at Palma and heard from the lips of the 
 friar-preacher the tale of the "Spouse of 
 Poverty." He learned how this son of Pie- 
 tro Bernadone di Mericoni, once foremost 
 in deeds of war and a gay worldling, was 
 taken prisoner at Perugia and brought by 
 disease to the very gates of death; how 
 he saw visions of the Christ and of the 
 world to come; how, when he emerged 
 from his dungeon, he exchanged his gay 
 apparel for the garb of the mendicant, 
 visiting the sick, tending the leprous, and 
 preaching the Gospel; how in 12 19, before 
 the walls of Damietta, this missionary- 
 monk crossed over to the infidels and wit- 
 
 41 
 
Blograpb^ ot IRapmun^ Xull 
 
 nessed for Christ before the Sultan, declar- 
 ing, " I am not sent of man, but of God, 
 20W thee the way of salvation." 
 le words of the preacher rekindled the 
 of love half-smothered in the heart of 
 
 Lull. He now made up his mind once and 
 forever. He sold all his property, which 
 was considerable, gave the money to the 
 poor, and reserved only a scapty allowance 
 for his wife and children^ This was the 
 vow of his consecration in his own words : 
 " To Thee, Lord God, do I now offer myself 
 and my wife and my children and all that I 
 possess ; and since I approach Thee humbly 
 with this gift and sacrifice, may it please 
 Thee to condescend to accept all what I 
 give and offer up now for Thee, that I and 
 my wife and my children may be Thy hum- 
 ble slaves."* Tt was a covenant of com- 
 plete surrender, and the repeated reference 
 to his wife and children shows that Ray- 
 
 * " Liber Contemplationis in Deo," xci., 27. 
 42 
 
Ube Vision an^ Call to Service 
 
 mund Lull's wandering passions had found 
 rest at last. It was 2. family covenant, and 
 by this token we know that Lull had for- 
 ever said farewell to his former companions 
 and his life of sin. 
 
 He assumed the coarse garb of a mendi- 
 cant, made pilgrimages to various churches 
 in the island, and prayed for grace and as- 
 sistance in the work he had resolved to un- 
 dertake. ' The mantle of apostolic succes- 
 sion fell from Francis of Assisi, forty years 
 dead, upon the layman of Palma, now in 
 his thirtieth year. From the mendicant 
 orders of the Middle Ages, their precepts 
 and their example. Lull in part drew his 
 passionate, ascetic, and unselfish devotion. 
 Most of his biographers assert that he be- 
 came a Franciscan, but that is doubtful, 
 especially since some of the earliest biog- 
 raphers were themselves of that order and 
 would naturally seek glory in his memory.* 
 
 *See Noble : '* The Redemption of Africa," vol. i., p. no. 
 43 
 
JBlograpb^ ot IRa^mun^ Xull 
 
 Eymeric, a Catalonian Dominican in 1334 
 and the inquisitor of Aragon after 1356, 
 expressly states that Lull was a lay mer- 
 chant and a heretic. In 137,1 the„sanie Ey- 
 meric pointed out five hundred heresies in 
 Lull's works, and in consequence Gregory 
 XL forbade some of the books*-*' The 
 Franciscans, Antonio Wadding and others, 
 afterward warmly defended Lull and his 
 writings, but the Jesuits have always been 
 hostile to his memory. Therefore the 
 Roman Catholic Church long hesitated 
 whether to condemn Lull as a heretic or to 
 recognize him as a martyr and a saint. 
 He was never canonized by any pope, but 
 in Spain and Majorca all good Catholics 
 regard him as a saintly Franciscan..- In a 
 letter I have received from the present 
 bishop of Majorca he speaks of Raymund 
 Lull as *' an extraordinary man with apos- 
 tolic virtues, and worthy of all admiration." 
 
 Frederic Perry Noble, in speaking of 
 44 
 
XTbe Distort anb Call to Service 
 
 Lull's conversion, says: "His new birth, 
 be it noted, sprang from a passion for 
 Jesus. Lull's faith was not sacramental, 
 but personal and vital, more Catholic than 
 Roman."/ Even as the Catalonians first 
 arose f6 protest and revolution against the 
 tyranny of the state in the Middle Ages, 
 so their countryman is distinguished for 
 daring to act apart from the tyranny of the 
 Church and to inaugurate the rights of lay- 
 men. The inner life of Lull finds its key 
 in the story of his conversion. Incarnate 
 Love overcame carnal love, and all of the 
 passion and the poetry of Lull's genius 
 bowed in submission to the cross. The 
 vision of his youth explains the motto of 
 his old age : " He who loves not lives not ; 
 he who lives by the Life can not die." 
 The image of the suffering Savior remained 
 for fifty years the mainspring of his being. 
 Love for the personal Christ filled his heart, 
 molded his mind, inspired his pen, and 
 
 45 
 
 ii 
 
Btograpb^ of IRapmun^ Xull 
 
 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 
 of the Trinity — he once more recalled the 
 vision. His proof for the Trinity was the 
 love of God in Christ as revealed to us by 
 the Holy Spirit. 
 
 46 
 
CHAPTER IV 
 
 PREPARATION FOR THE CON- 
 FLICT 
 
 (A.D. 1267-1274) 
 
 •' Sive ergo Mahometicus error haeretico nomine deturpetur; 
 cive gentili aut pagano infametur ; agendum contra eum est, 
 scribendum est." — Petrus Venerabilis, f 1157. 
 
 " Aggredior vos, non ut nostri saepe faciunt, armis, sed 
 verbis, non vi sed ratione, non odio sed amore." — Ibid. 
 
 By 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 missionaiy 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 
 
MoQva^hV of IRai^munb XuU 
 
 if possible, more arrogant. The Moham- 
 medan world was more of a unit, and from 
 Bagdad to Morocco Moslems felt that the 
 Crusades had been a defeat for Christen- 
 dom. One-half of Spain was under Mos- 
 lem rule. In all Northern Africa Saracen 
 power was in the ascendant. Many con- 
 versions to Islam took place in Georgia, 
 and thousands of the Christian Copts in 
 Egypt were saying farewell to the religion 
 of their fathers and embracing the faith of 
 the Mameluke conquerors. It was just 
 at this time that Islam began to spread 
 among the Mongols. In India, Moslem 
 preachers were extending the faith in 
 Ajmir and the Punjab. The Malay 
 archipelago first heard of Mohammed 
 about the time when Lull was born.* Bey- 
 bars I., the first and greatest of the Mame- 
 luke Sultans, sat on the throne of Egypt. 
 
 * Arnold: "Preaching of Islam," synchronological table, 
 p. 389, 1896. 
 
 48 
 
IPreparatton for tbe Conflict 
 
 A man of grand achievements, unceasing 
 activity, and stern orthodoxy, he used every 
 endeavor to extend and strengthen the 
 reHgion of the state * Islam had poHtical 
 power and prestige. She was mistress of 
 philosophy and science. In the beginning 
 of the thirteenth century the scientific 
 works of Aristotle were translated from 
 the Arabic into Latin. Roger Bacon and 
 Albertus Magnus were so learned that the 
 clergy accused them of being in league 
 with the Saracens ! 
 
 Such was the Mohammedan world which 
 K 'Lull dared to defy, and planned to attack 
 with the new weapons of love and learning 
 instead of the Crusaders' weapons of fa- 
 naticism and the sword. The Christian 
 world did not love Moslems in the thir- 
 teenth century, nor did they understand 
 their religion. Marco Polo, a contempo- 
 
 f Muir : " The Mameluke Dynasty of Egypt," p. 31, Lon- 
 don, 1896. 
 
 49 
 
JSiOGrapb^ ot IRai^munb Xull 
 
 rary of Lull, wrote: "Marvel not that the 
 Saracens hate the Christians; for the ac- 
 cursed law which Mohammed gave them 
 commands them to do all the mischief 
 in their power to all other descriptions 
 of people, and especially to Christians; 
 to strip such of their goods and do them 
 all manner of evil. In such fashion the 
 Saracens act throughout the w^orld." * 
 
 Dante voices the common opinion of this 
 age when he puts Mohammed in the deep- 
 est hell of his Inferno and describes his fate 
 in such dreadful language as offends polite 
 ears. But even worse things were said of 
 the Arabian prophet in prose by other of 
 Lull's contemporaries. Gross ignorance 
 and great hatred were joined in nearly all 
 who made any attempt to describe Moham- 
 medanism. 
 
 * ** Marco Polo's Travels," Colonel Yule's edition, vol. i., 
 p. 69. 
 
 f ** Hell," canto xxviii., 20-39, ^^ Dante's " Vision," Gary's 
 edition. 
 
 50 
 
preparation tor the Contact 
 
 Alanus de Insulis (ii 14-1200) was one of 
 the first to write a book on Islam in Latin, 
 and the title shows his ignorance : '' Co7i- 
 tra paganos seu Mahometauos!' He class- 
 es Moslems with Jews and Waldenses! 
 Western Europe, according to Keller, was 
 ignorant even of the century in which 
 Mohammed was born ; and Hildebert, the 
 archbishop of Tours, wrote a poem on 
 Mohammed in which he is represented as 
 an apostate from the Christian Church! 
 Petrus Venerabilis, whose pregnant words 
 stand at the head of this chapter, was the 
 first to translate the Koran and to study 
 Islam with sympathy and scholarship. He 
 made a plea for translating portions of the 
 Scripture into the language of the Sara- 
 cens, and affirmed that the Koran itself 
 had weapons with which to attack the cita- 
 del of Islam. But, alas! he added the plea 
 of the scholar at his books : '' I myself have 
 
 no time to enter into the conflict." He 
 51 
 
Biograpb^ of IRa^munb XuU 
 
 first distinguished the true and the false 
 in the teaching of Mohammed, and with 
 keen judgment pointed out the pagan and 
 Christian elements in Islam.* Petrus 
 Venerabilis took up the pen of controversy 
 and approached the Moslem, as he says, 
 '' Not with arms but with words, not by 
 force but by reason, not in hatred but in 
 love " ; and in so far he was the first to 
 breathe the true missionary spirit toward 
 the Saracens. But he did not go out to 
 them. It was reserved for the Spanish 
 knight to take up the challenge and go out 
 single-handed against the Saracens, " not 
 by force but by reason, not in hatred but 
 in love." It was Raymund Lull who 
 wrote: "/ see many knights going to the 
 Holy Land beyond tlie seas and thinking 
 that they can acquire it by force of arms ; 
 but in the end all are destroyed before they 
 
 * A. Keller's " Geisteskampf des Christentums gegen den 
 Islam bis zur Zeit der KreuzzUge," pp. 41, 43, Leipsic, 1896. 
 52 
 
preparation for tbe Conflict 
 
 attain that which they think to have. 
 Wherice it seems to me that the conquest of 
 the Holy Land ought not to be attempted 
 except in the way i^i which Thou and Thine 
 apostles acquired it, namely, by love and 
 prayers, and the pouring out of tears and 
 of bloody 
 
 Lull was ready to pour out this sacrifice 
 on the altar. The vision remained with 
 him, and his love to God demanded exer- 
 cise in showing forth that love to men. 
 
 He was not in doubt that God had chosen 
 him to preach to the Saracens and win 
 them to Christ. He only hesitated as to 
 the best method to pursue. All the past 
 history of his native land and the struggle 
 yet going on in Spain emphasized for him 
 the greatness of the task before him. 
 
 The knight of Christ felt that he could 
 not venture into the arena unless he had 
 good armor. The son of the soldier who 
 
 had fought the Moors on many a bloody 
 
 S2> 
 
Biograpbp of IRa^munb XuU 
 
 battle-field felt that the Saracens were 
 worthy foemen. The educated seneschal 
 knew that the Arabian schools of Cordova 
 were the center of European learning", and 
 that it was not so easy to convince a Sara- 
 cen as a barbarian of Northern Europe. 
 
 At one time, we read, Lull thought of 
 repairing to Paris, and there by close and 
 diligent scientific study to train himself for 
 controversy with Moslems. At Paris in 
 the thirteenth century was the most famous 
 university of Christendom. And under St. 
 Louis, Robert de Sorbon, a common priest, 
 founded in 1253 an unpretending theo- 
 logical college which afterward became 
 the celebrated faculty of the Sorbonne 
 with authority well nigh as great as that of 
 Rome. 
 
 But the advice of his kinsman, the Do- 
 minican Raymun^ de Pennaforte, dis- 
 suaded him, and, he decided to remain at 
 
 Majorca and pursue his studies and prepa- 
 54 
 
IPreparatton for tbe Contltct 
 
 ration privately. First he laid plans for a 
 thorough mastery of the Arabic language. 
 To secure a teacher was not an easy mat- 
 ter, as Majorca had years ago passed from 
 Saracen into Christian hands, and as no 
 earnest Moslem would teach the Koran 
 language to one whose professed purpose 
 was to assail Islam with the weapons of 
 philosophy. 
 
 He therefore decided to purchase a Sara- 
 cen slave, and with this teacher his biog- 
 raphers tell us that Lull was occupied in 
 Arabic study for a period of more than 
 nine years. Could anything prove more 
 clearly that Lull was the greatest as well as 
 the first missionary to Moslems ? 
 
 After this long, and we may believe suc- 
 cessful, apprenticeship with the Saracen 
 slave, a tragic incident interrupted his 
 studies. Lull had learned the language of 
 the Moslem, but the Moslem slave had not 
 
 yet learned the love of Christ; nor had his 
 55 
 
:l6tootapb^ ot IRa^mun^ %uU 
 
 pupil. In the midst of their studies, on 
 one occasion the Saracen blasphemed 
 Christ. How, we are not told ; but those 
 who work among Moslems know what 
 cruel, vulgar words can come from Moslem 
 lips against the Son of God. When Lull 
 heard the blasphemy, he struck his slave 
 violently on the face in his strong indigna- 
 tion. The Moslem, stung to the quick, 
 drew a weapon, attempted Lull's life, and 
 wounded him severely. He was seized and 
 imprisoned. Perhaps fearing the death- 
 penalty for attempted murder, the Saracen 
 slave committed suicide. It was a sad be- 
 ginning for Lull in his work of preparation. 
 Patience had not yet had its perfect work. 
 Lull felt more than ever before, " He that 
 loves not lives not." The vision of the 
 thorn-crowned Head came back to him; 
 he could not forget his covenant. 
 
 Altho he retired for eight days to a 
 
 mountain to engage in prayer and medita- 
 56 
 
preparation tor tbe Conflict 
 
 tion, he did not falter, but persevered in 
 his resolution. Even as in the case of 
 Henry Martyn with his moonshee, Sabat, 
 who made life a burden to him, so Lull's 
 experience with his Saracen slave was a 
 school of faith and patience. 
 
 Besides his Arabic studies, Lull spent 
 these nine years in spiritual meditation, in 
 what he calls contemplating God. 
 
 ' ' The awakened gaze 
 Turned wholly from the earth, on things of heaven 
 He dwelt both day and night. The thought of God 
 Filled him with infinite joy ; his craving soul 
 Dwelt on Him as a feast ; as did the soul 
 Of rapt Francesco in his holy cell 
 In blest Assisi ; and he knew the pain, 
 The deep despondence of the saint, the doubt, 
 The consciousness of dark offense, the joy 
 Of full assurance last, when heaven itself 
 Stands open to the ecstasy of faith." 
 
 While thus employed the idea occurred 
 to him of composing a work which should 
 contain a strict and formal demonstration 
 
 of all the Christian doctrines, of such co- 
 
 57 
 
Bto^rapbi? of 1Ral?mun^ XuU 
 
 gency that the Moslems could not fail to 
 acknowledge its logic and in consequence 
 embrace the truth. Perhaps the idea was 
 suggested to him by Raymund de Penna- 
 forte, for he it was who, a few years previ- 
 ous, had persuaded Thomas Aquinas to 
 compose his work in four volumes, " On 
 the Catholic Faith, or Summary against 
 the Gentiles."* 
 
 In Lull's introduction to his " Necessaria 
 Demonstratio Articulorum Fidei" he re- 
 fers to the time when the idea of a contro- 
 versial book for Moslems first took posses- 
 sion of him, and asks " the clergy and the 
 wise men of the laity to examine his argu- 
 ments against the Saracens in commending 
 the Christian faith." He pleads earnestly 
 that any weak points in his attempt to con- 
 vince the Moslem be pointed out to him 
 before the book is sent on its errand. 
 
 * Maclear : " History of Missions," p. 358, where authori- 
 ties are cited. 
 
 58 
 
Ipreparatton tor tbe Conflict 
 
 With such power did this one idea take 
 possession of his mind that at last he re- 
 garded it in the Hght of a divine revelation, 
 and, having traced the outline of such a 
 work, he called it the **Ars Major sive 
 Generalis." This universal system of logic 
 and philosophy was to be the weapon of 
 God against all error, and more especially 
 against the errors of Islam. 
 ^^-' Lull was now in his forty-first year. All 
 his intellectual powers were matured/ He 
 retired to the spot near Palma where the 
 idea had first burst upon him, and remained 
 there for four months, writing the book 
 and praying for divine blessing on its argu- 
 ments. According to one biographer,* it 
 was at this time that Lull held interviews 
 with a certain mysterious shepherd, " quem 
 ipse nunquam viderat alias, neque de ipso 
 audiverat quenquam loqui." Is it possible 
 that this refers only to the Great Shepherd 
 
 * " Vita Prima," in " Acta Sanctorum," 663. 
 59 
 
Bloatapbi? ot 1Rapmun^ XuU 
 
 and to Lull's spiritual experiences, far away 
 from his friends and family, in some lonely 
 spot near Palma? 
 
 The " Ars Major" was finally completed 
 in the year 1275. Lull had an interview 
 with the king of Majorca, and under his 
 patronage the first book of his new 
 " Method " was published. Lull also be- 
 gan to lecture upon it in public. This re- 
 markable treatise, while in one sense in- 
 tended for the special work of convincing 
 Moslems, was to include " a universal art 
 of acquisition, demonstration, confutation," 
 and was meant " to cover the whole field of 
 knowledge and to supersede the inadequate 
 methods of previous schoolmen." For the 
 method of Lull's philosophy we will wait 
 until we reach the chapter specially de- 
 voted to an account of his teaching and his 
 books. A few words, however, regarding 
 the purpose of the Lullian method are in 
 
 place. 
 
 60 
 

 
 .U'?no ccfccj qT^' oeiw <^v<L& /;v=^(W MvCoc^ 
 
 FACSIMILE OF PAGE FROM LULL S LATIN WORKS. 
 
preparation tot tb e Conflict 
 
 In the age of scholasticism, when all 
 sorts of puerile questions were seriously 
 debated in the schools, and philosophy was 
 anything but practical, it was Lull who 
 proposed to use the great weapon of this 
 age, dialectics, in the service of the Gospel 
 and for the practical end of converting the 
 Saracens. Let us admit that he was a 
 scholastic, but he was also a missionary. 
 His scholastic philosophy is ennobled by 
 its iiery zeal for the propagation of the 
 Gospel, and by the love for Christ which 
 purifies all its dross in the flame of passion 
 for souls. 
 
 We may smile at Lull's dialectic, and his 
 " circles and tables for finding out the dif- 
 ferent ways in which categories apply to 
 things " ; but no one can help admiring 
 the spirit that inspired the method. '' In 
 his assertion of the place of reason in re- 
 ligion, in his demand that a rational Chris- 
 tianity should be presented to heathendom, 
 6i 
 
 •-P>. 
 
Lull goes far beyond the ideas and the as- 
 pirations of the century in which he lived." * 
 In judging the character of Lull's method 
 and his long period of preparation, one 
 i thing must not be forgotten. The strength 
 I of Islam in the age of scholasticism was its 
 |: philosophy. Having thoroughly entered 
 "' into the spirit of Arabian philosophical 
 writings and seen its errors, there was noth- 
 ing left for a man of Lull's intellect but to 
 I meet these Saracen philosophers on their 
 '■ own ground. Avicenna, Algazel, and 
 Averroes sat on the throne of Moslem 
 learning and ruled Moslem thought. Lull's 
 object was to undermine their influence 
 and so reach the Moslem heart with the 
 \ message of salvation. For such a conflict 
 and in such an age his weapons were well 
 chosen. 
 
 **' Encyclopedia Britannica," vol. xv., p. 64. 
 
 6» 
 
CHAPTER V 
 
 AT MONTPELLIER, PARIS, AND 
 ROME 
 
 (A.D. 1275-1298) 
 
 "I have but one passion and it is He — He only." — 
 Zinzendorf. 
 
 ' ' In his assertion of the function of reason in religion and 
 his demand that a rational Christianity be placed before Islam, 
 this Don Quixote of his times belongs to our day." — Frederic 
 Perry Noble. 
 
 It is difficult to follow the story of Lull's 
 life in exact chronological order because 
 the sources at our disposal do not always 
 agree in their dates. However, by group- 
 ing the events of his life, order comes out 
 of confusion. Lull's lifework was three- 
 fold : he devised a philosophical or educa- 
 tional system for persuading non-Christians 
 
 of the truth of Christianity ; he established 
 63 
 
Blograpb^ of IRa^mun^ Xull 
 
 missionary colleges; and he himself went 
 
 and preached to the Moslems, sealing his 
 
 witness with martyrdoin/^^ The story of his 
 
 life is best told and best remembered if we 
 
 follow this clue to its many years of loving 
 
 service. Lull himself, when he was about 
 
 sixty years old, reviews his life in these 
 
 words : " I had a wife and children ; I was 
 
 tolerably rich; I led a secular life. All 
 
 these things I cheerfully resigned for the 
 
 sake of promoting the common good and 
 
 diffusing abroad the holy faith. I learned 
 
 Arabic. I have several times gone abroad 
 
 to preach the Gospel to the Saracens. I 
 
 have for the sake of the faith been cast into 
 
 prison and scourged. I have labored forty - 
 
 five years to gain oi^er the shepherds of the 
 
 church and the princes of Europe to the 
 
 commo7t good of Christendom, Now I am 
 
 old and poor, but still I am intent on the 
 
 same object. I will persevere in it till 
 
 death, if the Lord permits it." 
 64 
 
m /SOontpelllet, iParis, anb IRome 
 
 The sentence italicized is the subject 
 of this chapter: the story of Lull's effort 
 to found missionary schools and to per- 
 suade popes and princes that the true Cru- 
 sade was to be with the pen and not with 
 the sword. It was a grand idea, and it 
 was startlingly novel in the age of Lull. It 
 was an idea that, next to his favorite scheme 
 of philosophy, possessed his whole soul. 
 Both ideas were thoroughly missionary and 
 they interacted the one on the other. 
 
 No sooner had Lull completed his *' Ars 
 Major," and lectured on it in public, than 
 he set to work to persuade the king, James 
 II., who had heard of his zeal, to found and 
 endow a monastery in Majorca where 
 Franciscan monks should be instructed in 
 the Arabic language and trained to be- 
 come able disputants among the Moslems. 
 The king welcomed the idea, and in the 
 year 1276 such a monastery was opened 
 
 and thirteen monks began to study Lull's 
 65 
 
Blograpbi^ of IRapmunb Xull 
 
 method and imbibe Lull's spirit. He 
 aimed not at a mere school of theology or 
 philosophy: his ideal training for the for- 
 eign field was ahead of many theological 
 colleges of our century. It included in its 
 curriculum the geography of _missions and 
 the language of the Saracens ! " Knowl- 
 edge of the regions of the world," he wrote, 
 "is strongly necessary for the republic of 
 believers and the conversion of unbelievers, 
 and for withstanding infidels and Anti- 
 christ. The man unacquainted with geog- 
 raphy is not only ignorant where he walks, 
 but whither he leads. Whether he at- 
 tempts the conversion of infidels or works 
 for other interests of the Church, it is indis- 
 pensable that he know the religions and 
 the environments of all nations." This is 
 high-water mark for the dark ages! The 
 pioneer for Africa, six centuries before 
 Livingstone, felt what the latter expressed 
 
 more concisely but not more forcibly: 
 66 
 
Ht /ifbontpeUier, pads, an^ IRome 
 
 " The end of the geographical feat is the 
 beginning of the missionary enterprise." 
 
 Authorities disagree whether this mis- 
 sionary training-school of Lull was opened 
 under the patronage of the king, at Palma, 
 or at Montpellier. From the fact that in 
 1297 Lull received letters at Montpellier 
 from the general of the Franciscans recom- 
 mending him to the superiors of all Fran- 
 ciscan houses, it seems that he must have 
 formed connections with the brotherhood 
 there at an early period. 
 
 Montpellier, now a town of considerable 
 importance in the south of France near 
 the Gulf of Lyons, dates its prosperity from 
 the beginning of the twelfth century. In 
 1204 it became a dependency of the house 
 of Aragon through marriage, and remained 
 so until 1350. Several Church councils 
 were held there during the thirteenth cen- 
 tury, and in 1292 Pope Nicholas IV., prob- 
 ably at the suggestion of Lull, founded a 
 67 
 
Btoatapb^ of IRapmunO XuU 
 
 university at Montpellier. Its medical 
 school was famous in the Middle Ages, and 
 had in its faculty learned Jews who w^ere 
 educated in the Moorish schools of Spain. 
 At Montpellier Lull spent three or four 
 years in study and in teaching. Here, 
 most probably, he wrote his medical works, 
 and some of his books appealing for help 
 to open other missionary schools. In one 
 place he thus pleads with words of fire for 
 consecration to this cause : " I find scarcely 
 any one, O Lord, who out of love to Thee 
 is ready to suffer martyrdom as Thou hast 
 suffered for us. It appears to me agree- 
 able to reason, if an ordinance to that effect 
 could be obtained, that the monks should 
 learn various languages that they might be 
 able to go out and surrender their lives in 
 love to Thee. . . . O Lord of glory, if that 
 blessed day should ever be in which I 
 might see Thy holy monks so influenced 
 
 by zeal to glorify Thee as to go to foreign 
 68 
 
Ht /[Dontpellter, parts, anb IRome 
 
 lands in order to testify of Thy holy min- 
 istry, of Thy blessed incarnation, and of 
 Thy bitter sufferings, that would be a 
 glorious day, a day in which that glow of 
 devotion would return with which the holy 
 apostles met death for their Lord Jesus 
 Christ."* J 
 
 Lull longed with all his soul for a new 
 Pentecost and for world-wide missions. 
 Montpellier was too small to be his parish, 
 altho he was but a layman. His ambition 
 was, in his own words, " to gain over the 
 shepherds of the Church and the princes of 
 Europe " to become missionary enthusiasts 
 like himself. Where should he place his 
 fulcrum to exert leverage to this end save 
 at the very center of Christendom ? Popes 
 had inaugurated and promoted the crusades 
 of blood; they held the keys of spiritual 
 and temporal power; their command in 
 the Middle Ages was as a voice from 
 
 " " Liber Contemplationis in Deo," ex., 28. Tom. ix., 246. 
 
 69 
 
Bioorapbp of 1Ral^mun^ Xull 
 
 heaven ; their favor was the dew of bless- 
 ing. Moreover, Lull's success with the 
 king of Aragon led him to hope that the 
 chief shepherd of Christendom might 
 evince a similar interest in his plans. 
 
 He therefore undertook a journey to 
 Rome in 1286, hoping to obtain from Ho- 
 norius IV. the approbation of his treatise 
 and aid in founding missionary schools in 
 various parts of Europe. Honorius was 
 distinguished during his brief pontificate 
 for zeal and love of learning. He cleared 
 the Papal States of bands of robbers, and 
 attempted, in favor of learning, to found 
 a school of Oriental languages at Paris. 
 Had he lived it is possible that Lull would 
 have succeeded in his quest. Honorius 
 died April 3, 1287. 
 
 Raymund Lull came to Rome, but found 
 
 the papal chair vacant and all men busy 
 
 with one thing, the election of a successor. 
 
 He waited for calmer times, but impedi- 
 70 
 
Ht /iDontpellier, Paris, anb IRome 
 
 ments were always thrown in his way. His 
 plans met with some ridicule and with little 
 encouragement. The cardinals cared for 
 their own ambitions more than for the con- 
 version of the world. 
 
 Nicholas IV. succeeded to the papal 
 throne, and his character was such that 
 we do not wonder that Lull gave up the 
 idea of persuading him to become a mis- 
 sionary. He was a man without faith ; and 
 his monstrous disregard of treaties and 
 oaths in the controversy with the king of 
 Aragon, Alphonso, struck at the root of all 
 honor.* He believed in fighting the Sara- 
 cens with the sword only, and sought ac- 
 tively but vainly to organize another Cru- 
 sade. Not until ten years after did Lull 
 again venture to appeal to a pope. 
 
 Disappointed at Rome, Lull repaired to 
 Paris, and there lectured in the university 
 on his "Ars GeneraHs," composing other 
 
 * Milman : " History of Latin Christianity," vi., 175. 
 71 
 
BtOGtapb^ ot 1Ra^mun^ XuU 
 
 works on various sciences, but most of all 
 preparing his works of controversy and 
 seeking to propagate his ideas of world- 
 conquest. In one of his books he prays 
 fervently that ''monks of holy lives and 
 great wisdo^n should form i7tstitutions in 
 order to learn various languages and to be 
 able to preach to unbelievers y The times 
 were not ripe. 
 
 At length, tired of seeking aid for his 
 plans in which no one took interest, he 
 determined to test the power of example. 
 Altho in his fifty-sixth year, he determined 
 to set out alone and single-handed and 
 preach Christ in North Africa. Of this 
 first missionary voyage our next chapter 
 contains an account. 
 
 On his return from Tunis, 1292, Lull 
 found his way to Naples. Here a new in- 
 fluence was brought to bear on his char- 
 acter. He made the acquaintance of the 
 
 alchemist and pious nobleman, Arnaud 
 
 72 
 
Ht /iDontpellier, parts, an^ IRome 
 
 de Villeneuve. Whether Lull actually ac- 
 quired skill in transmuting metals and 
 wrote some of the many works on alchemy 
 that are attributed to him, will perhaps 
 never be decided. I rather think this part 
 of the story is medieval legend. \But surely 
 a man of Lull's affections imbibed a great 
 deal of that spirit which brought down on 
 Arnold of Villeneuve the censure of the 
 Church for holding that "medicine and 
 charity were more pleasing to God than 
 religious services." Arnold taught that the 
 monks had corrupted the doctrine of Christ, 
 and that saying masses is useless; and 
 that the papacy is a work of man. His 
 writings were condemned by the Inquisi- 
 tion, as were also the works of Lull. Per- 
 haps these brothers in heresy were really 
 Protestants at heart, and their friendship 
 was like that of the friends of God. 
 
 For the next few years the scene of 
 
 Lull's labors changed continually. He first 
 73 
 
went back to Paris, resumed his teaching 
 there, and wrote his '' Tabula Generahs " 
 and "Ars Expositiva." In 1298 he suc- 
 ceeded in estabHshing at Paris, under the 
 protection of King Louis PhiHppe le Bel, a 
 college where his method was taught. But 
 all France was in a ferment at this time 
 because of the war against the Knights- 
 Templars and the struggle with Pope Boni- 
 face VI I L There was little leisure to 
 study philosophy and no inclination to be- 
 come propagandists among the Saracens. 
 
 Lull's thoughts again turned to Rome. 
 But, alas ! Rome in the thirteenth century 
 was the last place of all Europe in which 
 to find the spirit of self-sacrifice or the spirit 
 of Christian missions. About the year 
 1274 the cessation of Church miracles was 
 urged by an upholder of the crusade spirit 
 as compelling the Church to resort to arms. 
 Pope Clement IV. (1265-68) advised fight- 
 ing Islam by force of arms. As a rule, the 
 
 74 
 
Ht /IDontpellier, parts, ant) IRome 
 
 popes clung to the crusade idea as the ideal 
 of missions. 
 
 Lull visited Rome the second time be- 
 tween 1294 and 1296. He had heard of 
 the elevation of Celestine V. to the papal 
 chair, and with some reason hoped that this 
 Pope would favor his cause. Celestine was 
 a man of austerity, the founder of an order 
 of friars, and zealous for the faith. On the 
 fifteenth of July, 1294, he was elected, but, 
 compelled by the machinations of his suc- 
 cessor, resigned his office on December 
 13 of the same year. He was cruelly im- 
 prisoned by the new Pope, Boniface VI H., 
 and died two years later. Boniface was 
 bold, avaricious, and domineering. His 
 ambitions centered in himself. He carried 
 his schemes for self-aggrandizement to the 
 verge of frenzy, and afterward became in- 
 sane. Lull found neither sympathy nor 
 assistance in this quarter. 
 
 From 1299 to 1306, when he made his 
 75 
 
JStograpb^ ot IRai^mun^ XuU 
 
 second great journey to North Africa, Lull 
 preached and taught in various places, as 
 we shall see later. 
 
 In 1 3 10 the veteran hero, now seventy- 
 five years old, attempted once more to in- 
 fluence the heart of Christendom and to 
 persuade the pope to make the Church 
 true to its great mission. 
 
 Full of his old ardor, since he himself 
 was unable to attempt the great plans of 
 spiritual conquest that consumed his very 
 heart, he conceived the idea of founding 
 an order of spiritual knights who should be 
 ready to preach to the Saracens and so 
 recover the tomb of Christ by a crusade of 
 love.* Pious noblemen and ladies of rank 
 at Genoa offered to contribute for this ob- 
 ject the sum of thirty thousand guilders. 
 Much encouraged by this proof of interest, 
 
 * Not, as wrongly stated in some articles about Lull, a pro- 
 posal to use force of arms. Cf. Noble, p. ii6, and Maclear, 
 p. 366, with footnote in latter from " Liber Contemplationis 
 in Deo," cxii., 11. 
 
 76 
 
Bt /iDontpellier, ©arts, anb IRome 
 
 Lull set out for Avignon to lay his scheme 
 before the pope, Clement V. He was 
 the first pope who fixed his residence 
 at Avignon, thus beginning the so-called 
 " Babylonian Captivity " of the papacy. 
 Contemporaneous writers accuse him of 
 licentiousness, nepotism, simony, and av- 
 arice. It is no wonder that, with such a 
 man holding the keys of authority, Lull 
 again knocked at the door of ''the vicar 
 of Christ " all in vain. 
 
 Once more Lull returned to Paris, and, 
 strong in mind altho feeble in frame, at- 
 tacked the Arabian philosophy of Averroes 
 and wrote in defense of the faith and the 
 doctrines of revelation.* At Paris he 
 heard that a general conference was to be 
 
 * See the bibliography and consult Kenan's " Averrhoes et 
 I'Averrhoisme " for particulars of his method and success. 
 The Averroists from the thirteenth century onward opposed 
 reason to faith. Lull's great task was to show that they were 
 not irreconcilable, but mutually related and in harmony. It 
 was, in fact, the battle of faith against agnosticism. 
 77 
 
Blograpb^ of 1Ra^mun^ XuU 
 
 summoned at Vienne, three hundred miles 
 away in the south of France, on October 
 i6, 131 1. A general council might favor 
 what popes had scarcely deigned to notice. 
 So he retraced the long journey he had 
 just taken. Nearly three hundred prelates 
 were present at the council. The combat 
 of heresies, the abrogation of the order of 
 Templars, proposals for new crusades, and 
 discussions as to the legitimacy of Boniface 
 VIII. occupied the most attention. Never- 
 theless the council gave heed to at least 
 one of Lull's proposals, and passed a de- 
 cree that professorships of the Oriental lan- 
 guages should be endowed in the universi- 
 ties of Paris, Salamanca, and Oxford, and 
 in all cities where the papal court resided. 
 
 Thus, at last, he had lived to see one 
 portion of his lifelong pleadings brought 
 to fruition. Who is able to follow out the 
 result for missions of these first Oriental 
 
 language chairs in European universities 
 
 78 
 
Ht /iDontpelltev, pads, anb IRome 
 
 even as far as saintly Martyn and Ion Keith 
 Falconer, Arabic professor at Cambridge? 
 For this great idea of missionary prepara- 
 tion in the schools Lull fought single- 
 handed from early manhood to old age, 
 until he stood on the threshold of success. 
 He anticipated Loyola, Zinzendorf, and 
 Duff in linking schools to missions; and 
 his fire of passion for this object equaled, 
 if not surpassed their zeal. 
 
 79 
 
CHAPTER VI 
 
 HIS FIRST MISSIONARY JOURNEY 
 TO TUNIS 
 
 (A.D. 1291-1292) 
 
 ' ' In that bright sunny land 
 Across the tideless sea, where long ago 
 Proud Carthage reared its walls, beauteous and fair, 
 And large Phenician galleys laden deep 
 With richest stores, sailed bravely to and fro— 
 Where Gospel light in measure not unmixed 
 With superstitions vain, burned for a time, 
 And spread her peaceful conquests far and wide, 
 And gave her martyrs to the scorching fire — 
 There dwells to-day a darkness to be felt ; 
 Each ray of that once rising, growing light 
 Faded and gone." — Anon. 
 
 When Raymund Lull met with disap- 
 pointment on his first visit to Rome, he re- 
 turned for a short time to Paris, as we have 
 seen, and then determined to set out as a 
 
 missionary indeed to propagate the faith 
 80 
 
if irst /BMssionar^ Journei? to Uxxnis 
 
 among the Moslems of Africa. Lull was 
 at this time fifty-six years old, and travel in 
 those days was full of hardship by land and 
 by sea. The very year in which Lull set 
 out, news reached Europe of the fall of 
 Acre and the end of Christian power in 
 Palestine. AJl Northern Africa was in the 
 hands of the Saracens, and they were at 
 once elated at the capture of Acre and 
 driven to the height of fanaticism by the 
 persecution of the Moors in Spain. It was 
 a bold step that Lull undertook. But he 
 counted not his life dear in the project, 
 and was ready, so he thought, to venture 
 all on the issue. He expected to win by 
 love and persuasion; at least, in his own 
 words, he would " experiment whether he 
 himself could not persuade some of them 
 by conference with their wise men and by 
 manifesting to them, according to the 
 divinely given Method, the Incarnation 
 of the Son of God and the three Persons 
 
 8i 
 
Btootapbi^ of IRa^mimD Xull 
 
 of the Blessed Trinity in the Divine Unity 
 of Essence." * Lull proposed a parliament 
 of religions, and desired to meet the bald 
 monotheism of Islam face to face with the 
 revelation of the Father, the Son, and the 
 Holy Spirit. 
 
 Lull left Paris for Genoa, which was then 
 the rival of Venice and contended with 
 her for the supremacy of the Mediter- 
 ranean. In the thirteenth century Genoa 
 was at the height of its prosperity, and the 
 superb palaces of that date still witness to 
 the genius of her artists and the wealth of 
 her merchant princes. 
 
 At Genoa the story of Lull's life was not 
 unknown. Men had heard with wonder of 
 the miraculous conversion of the gay and 
 dissolute seneschal; and now it was whis- 
 pered that he had devised a new and cer- 
 tain method for converting the *' infidel" 
 and was setting out all alone for the shores 
 
 * " Vita Prima," in " Acta Sanctorum, " p. 633. 
 82 
 
fivst /flMsstonari^ Sournep to Uunis 
 
 of Africa. The expectations of -the people 
 were raised to a high pitch. .; A vessel was 
 found ready to sail for A-frica and Lull's 
 passage was engaged. The ship was lying 
 in the harbor; the missionary's books, 
 even, had been conveyed on board. All ^ 
 was ready for the voyage and the venture;/ 
 But at this juncture a change came over 
 him. Lull says that he was " overwhelmed 
 with terror at the thought of what might 
 befall him in the country whither he was 
 going. The idea of enduring torture or 
 lifelong imprisonment presented itself with 
 such force that he could not control his 
 emotions." * Such a strong reaction after 
 his act of faith in leaving Paris must not 
 surprise us. Similar experiences are not 
 rare in the lives of missionaries. Henry 
 Martyn wrote in his journal as the shores 
 of Cornwall were disappearing: "Would I 
 go back? Oh, no. But how can I be sup- 
 
 * " Vita Prima," in " Acta Sanctorum," p. 664. 
 
 83 
 
■O 
 
 JSlOGtapbp of IRapmunb Xull 
 
 ported? My faith fails. I find, by experi- 
 ence, I am as weak as water. O my dear 
 friends in England, when we spoke with 
 exaltation of the missions to the heathen, 
 what an imperfect idea did we form of the 
 sufferings by which it must be accom- 
 plished ! " Lull had to face a darker and 
 more uncertain future than did Martyn. 
 His faith failed. His books were taken 
 back on shore and the ship sailed without 
 him. 
 
 However, no sooner did he receive ti- 
 dings of the vessel's departure than he was 
 seized with bitter remorse. His passionate 
 love for Christ could not bear the thought 
 that he had proved a traitor to the cause for 
 which God had specially fitted and called 
 him. He felt that he had given opportu- 
 nity for those who scoff at Christ's religion 
 to mock Him and His great mission. So 
 keen was his sorrow that he was thrown 
 
 into a violent fever. While yet suffering 
 84 
 
fivBt /IDi50lonarp Journey to XTunis 
 
 from weakness of body and prostration of 
 mind, he heard that another ship was ready 
 in the harbor and loaded to sail for the 
 port of Tunis. Weak tho he was, he 
 begged his friends to put his books on 
 board and asked them to permit him to at- 
 tempt the voyage. He was taken to the 
 ship, but his friends, convinced that he could 
 not outlive the voyage, insisted on his being 
 again landed. Lull returned to his bed, 
 but did not find rest or recuperation. His 
 old passion consumed him; he felt the 
 contrition of Jonah and cried with Paul, 
 ''Wo is me if I preach not." Another 
 ship offering fit opportunity, he determined 
 at all risks to be put on board. 
 
 It is heroic reading to follow Lull in his 
 autobiography as he tells how " from this 
 moment he was a new man." The vessel 
 had hardly lost sight of land before all fever 
 left him ; his conscience no more rebuked 
 
 him for cowardice, peace of mind returned, 
 
 85 
 
ffiioorapb^ of 1Ral^mun^ Xull 
 
 and he seemed to have regained perfect 
 health. .-^Lull reached Tunis at the end of 
 the year 1291 or early in 1292.* 
 
 Why did the philosophic missionary 
 choose Tunis as his first point of attack on 
 the citadel of Islam? The answer is not 
 far to seek. 
 
 Tunis, the present capital of the country 
 of the same name, was founded by the 
 Carthaginians, but first rose to importance 
 under the Arab conquerors of North Africa, 
 who gave it its present name ; this comes 
 from an Arabic root which signifies "to 
 enjoy oneself." f Tunis was the usual 
 port for those going from Kairwan (that 
 Mecca of all North Africa) to Spain. In 
 1236, when the Hafsites displaced the Al- 
 mohade dynasty, Abu Zakariyah made it 
 his capital. When the fall of Bagdad left 
 
 * " Vita Prima," in "Acta Sanctorum," p. 664. Neander's 
 Memorials," p. 527, and Maclear, p. 361. 
 \ Al Muktataf, February number, 1901, p. 79. 
 86 
 
fftrst /llMsstonar^ Journei^ to Hunts 
 
 Islam without a titular head (1258) the 
 Hafsites assumed the title of Prince of 
 the Faithful and extended their rule from 
 Tlem9en to Tripoli. The dignity of the 
 Tunisian rulers was acknowledged even in 
 Cairo and Mecca, and so strong were they 
 in their government that, unaided, they 
 held their own against repeated Prankish 
 invasions. The Seventh Crusade ended 
 disastrously before Tunis. Tunis was in 
 fact the western center of the Moslem 
 world in the thirteenth century. Where 
 St. Louis failed as a king with his great 
 army, Raymund Lull ventured on his 
 spiritual crusade single-handed. 
 
 Tunis is on an isthmus between two salt 
 lakes and is connected with the port of 
 Goletta by an ancient canal. Two build- 
 ings still remain from the days of Lull : the 
 mosque of Abu Zakariyah in the citadel, 
 and the great Mosque of the Olive Tree 
 
 in the center of the town. The ruins of 
 »7 
 
ffiiootapb^ of 1Ra^mun5 Xull 
 
 Carthage, famous center of early Latin 
 Christianity, He a few miles north of Go- 
 letta. Even now Tunis has a population 
 of more than 125,000; it was much larger 
 at the period of which we write. 
 
 Lull must have arrived at Goletta and 
 thence proceeded to Tunis. /His first step 
 was to invite the Moslem ulenta or literati 
 to a conference, just as did Ziegenbalg in 
 South India and John Wilson at Bombay. 
 He announced that he had studied the 
 arguments on both sides of the question 
 and was willing to submit the evidences 
 for Christianity and for Islam to a fair 
 comparison. He even promised that, if he 
 was convinced, he would embrace Islanvc-^*' 
 The Moslem leaders willingly responded to 
 the challenge, and coming in great numbers 
 to the conference set forth with much show 
 of learning the miracle of the Koran and 
 the doctrine of God's unity. After long, 
 tho fruitless discussion. Lull advanced the 
 
 88 
 
fixBt /iDtssionar^ Journey to Zwnie 
 
 following propositions,* which are well cal- 
 culated to strike the two weak points of 
 Mohammedan monotheism: /ac^ of love m 
 the being of Allah, and lack of harmony in 
 His attributes, " Every wise man must 
 acknowledge that to be the true religion, 
 which ascribed the greatest perfection to 
 the Supreme Being, and not only conveyed 
 the worthiest conception of all His at- 
 tributes. His goodness, power, wisdom, and 
 glory, but demonstrated the harmony and 
 equality existing between them. Now their 
 religion was defective in acknowledging 
 only two active principles in the Deity, 
 His will and His wisdom, while it left His 
 goodness and greatness inoperative as tho 
 they were indolent qualities and not called 
 forth into active exercise. But the Chris- 
 tian faith could not be charged with this 
 
 *See them in full in "Vita Prima," p. 665, and " Liber 
 Contemplationis in Deo," liv., 25-28, etc. Maclear gives the 
 summary as quoted above, pp. 362, 363. 
 
 89 
 
IBto^rapb^ of IRai^munb XuU 
 
 defect. In its doctrine of the Trinity it 
 conveys the highest conception of the 
 Deity, as the Father, the Son, and the 
 Holy Spirit in one simple essence and na- 
 ture. In the Incarnation of the Son it 
 evinces the harmony that exists between 
 God's goodness and His greatness; and in 
 the person of Christ displays the true union 
 of the Creator and the creature ; while in 
 His Passion which He underwent out of 
 His great love for man, it sets forth the 
 divine harmony of infinite goodness and 
 condescension, even the condescension of 
 Him who for us men, and our salvation, 
 and restitution to our primeval state of 
 perfection, underwent those sufferings and 
 lived and died for man." 
 
 This style of argument, whatever else 
 may be thought of it, is orthodox and 
 evangelical to the core. It surprises one 
 continually to see how little medieval theol- 
 ogy and how very few Romish ideas there 
 90 
 
fivet /iPlggtonar^ 5ourne^ to ZxxniB 
 
 are in Lull's writings. The office of the 
 cross is met everywhere in Lull's argu- 
 ment with Moslems. He never built a 
 rickety bridge out of planks of compro- 
 mise. His early Parliament of Religions 
 was not built on the Chicago platform. 
 The result proved it when persecution fol- 
 lowed. .There were some who accepted 
 the truth * and others who turned fanatics. 
 One Imam pointed out to the Sultan the 
 danger likely to beset the law of Moham- 
 med if such a zealous teacher were allowed 
 freely to expose the errors of Islam, and 
 suggested that Lull be imprisoned and put 
 to death. He was cast into a dungeon, 
 and was only saved from a worse fate by 
 the intercession of a less prejudiced leader. 
 This man praised his intellectual ability 
 and reminded the ruler that a Moslem who 
 
 * ' ' Disposuerat viros famosse reputationis et alios quam- 
 plurimos ad baptismum quos toto animo affectabat deducere 
 ad perfectum lumen fidei orthodoxae." — " Vita S. Lu//i." 
 
 91 
 
Btograpb^ of IRa^mitnb Xull 
 
 imitated the self-devotion of the prisoner 
 in preaching Islam would be highly hon- 
 ored. The spectacle of a learned and aged 
 Christian philosopher freely disputing the, 
 truth of the Koran in the midst of Tunis 
 was indeed a striking example of moral 
 courage in the dark ages. ''This," says 
 Dr. Smith, ''was no careless Crusader 
 cheered by martial glory or worldly pleas- 
 ure. His was not even such a task as that 
 which had called forth all the courage of 
 the men who first won over Goth and 
 Frank, Saxon and Slav* ' Raymund Lull 
 preached Christ to a people with whom 
 apostasy is death and who had made Chris- 
 tendom feel their prowess for centuries." 
 Even his enemies were amazed at such 
 boldness of devotion. 
 
 y The death-sentence was changed to ban- 
 ishment from the country. Well might 
 Lull rejoice that escape w^s possible, since 
 
 the death-penalty on Christians was often 
 92 
 
ffirst /iDissionar^ journey to Uunis 
 
 applied with barbarous cruelty.* Yet Lull 
 was not ready to submit even to the sen- 
 tence of banishment, and so leave his little 
 group of converts to themselves without 
 instl^uction or leadership. 
 y^The ship which had conveyed him to 
 Tunis was on the point of returning to 
 Genoa ; he was placed on board and warned 
 that if he ever made his way into the coun- 
 try again he would assuredly be stoned to 
 death. Raymund Lull, however, felt that, 
 with the apostles, it was not for him to 
 obey their "threatening that he should 
 speak henceforth to no man in this Name." 
 Perhaps also he felt that his cowardice at 
 Genoa when setting out demanded atone- 
 ment. At any rate he managed to escape 
 from the ship by strategy and to return J/ 
 unawares to the harbor town of Goletta in 
 defiance of the edict of banishment. For 
 
 *See instances given in Muir's "Mameluke Dynasty," 
 pp. 41, 48, 75, etc. 
 
 93 
 
Btograpb^ of 1Rai?mun& XuU 
 
 three long months the zealous missionary 
 concealed himself like a wharf-rat and wit- 
 nessed quietly for his Master. Such was 
 the character of his versatile genius that 
 we read how at this time, even, he com- 
 posed a new scientific work ! 
 
 But since his favorite missionary method 
 of public discussion was entirely impos- 
 sible, he finally embarked for Naples, 
 where for several years he taught and 
 lectured on his New Method. And later, 
 as we have already seen, he revisited 
 Rome. 
 ,\ . It is evident from all of Lull's writings, 
 '^as well as from the writings of his biogra- 
 iphers, that his preaching to the Moslems 
 jwas not so much polemical as apologetic. 
 he always speaks of their philosophy and 
 j learning with respect. The very titles of 
 I His controversial writings prove the tact 
 I and love of his method. It was weak only 
 ' in that it placed philosophy ahead of re- 
 
 94 
 
fftrst /iDisstonar^ Journey to Znnis 
 
 velation, and therefore at times attempted 
 to explain what must ever remain a mys- 
 tery of faith. 
 
 As a theologian, we should remember, 
 Lull was not a schoolman, nor did he ever 
 receive instruction from the great teachers 
 of his time. He was a self-taught man. i 
 The speculative and the practical were | 
 blended in his character and also in his [ 
 system. " His speculative turn entered 
 even into his enthusiasm for the cause of 
 missions and his zeal as an apologist. His 
 contests with the school of Averroes, and 
 with the sect of that school which affirmed 
 the irreconcilable opposition between faith 
 and knowledge, would naturally lead him 
 to make the relation subsisting between 
 these two a matter of special investiga- 
 tion." * 
 
 Lull did not go to Naples because he 
 had given up the battle. He went to bur- 
 
 * Neander : " Church History," iv., p. 426. 
 
 95 
 
BlOGtapb^ of IRa^munb Xull 
 
 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 
 proved nearly fruitless, he made other mis- 
 sionary journeys, and in 1307 was again on 
 the shores of North Africa, fifteen years 
 after his first banishment. 
 
CHAPTER VII 
 OTHER MISSIONARY JOURNEYS 
 
 (A.D. 1301-1309) 
 
 •' In an age of violence and faithlessness he was the apostle 
 of heavenly love." — George Smith. 
 
 "Yea, so have I strived to preach the Gospel not where 
 Christ was named, lest I should build upon another man's 
 foui\dation. " — Paul. 
 
 s 
 
 / 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 Ageg»: 
 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 
 
Btootapbi^ ot IRapmunt) %\x\l 
 
 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 fit for military serv- 
 ice. As late as the sixteenth century it 
 was accounted a reproach for men to ride 
 in them, and only ladies of rank used such 
 conveyances. Men of all grades and pro- 
 fessions rode on horses or mules, and some- 
 times the monks and women on she-asses. 
 Highway robbers infested the forests, and 
 the danger from wild animals had not yet 
 ceased even in the south of Europe. 
 
 In spite of all obstacles, however, we read 
 that Lull " resolved to travel from place to 
 place and preach wherever he might have 
 opportunity." His purpose seems to have 
 been to reach Jews and Christian heretics 
 as well as Saracens.* After laboring for 
 
 * " Accessit ad regem Cypri affectu multo supplicans ei, 
 quatenus quosdam infideles atque schismaticos videlicet 
 Jacobinos, Nestorinos, Maronites, ad suam prcedicationem 
 necnoii disputationem coarctaret venire." — Mac/ear, />. J64 n. 
 
 98 
 
®tbet /IDtsslonar^ Journeys 
 
 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 Jev/s 
 as well as of Christians and Moslems. 
 Lull's preaching probably did not meet 
 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 
 
brave remnant and bulwark of the faith that 
 even to our own day has resisted unto blood 
 the aggressive spirit of Islam, Lull labored 
 for more than a year. It was in Armenia 
 that he wrote his book entitled, " The 
 things which a man ought to believe con- 
 cerning God." Written in Latin, it was 
 afterward translated for his Spanish coun- 
 trymen into Catalan.* 
 
 From Cyprus Lull returned once more to 
 Italy and France, where from 1302 to 1305 
 he traveled about lecturing in the univer^ 
 si ties and writing more books. Before we 
 speak of his second journey to North Africa, 
 a few words should set forth the character 
 of his love and labors for the despised Jew. 
 
 Scattered throughout every kingdom 
 and island of Europe, the Jews had at- 
 tained in many lands power and influence 
 both because of their learning and their 
 wealth. In Spain under the Saracen 
 
 * See Helfferich, p. 86, note, and No. 225 in Bibliography A. 
 100 
 
supremacy they enjoyed ample toleration, 
 but, in proportion as the Moors were 
 driven out and the Christians became 
 powerful, the Jews suffered. As early as 
 1 1 08 a riot broke out in Toledo against the 
 Jews and the streets streamed with their 
 blood. All through the twelfth and thir- 
 teenth centuries dark stories were told of 
 the hostility of the Jews. It was said that 
 they poisoned wells, stole the consecrated 
 wafers to pierce them with a needle, and 
 crucified infants at their Passover festivals 
 and used their entrails for magic and se- 
 cret rites! In 1253 the Jews were expelled 
 from France and in 1290 from England. 
 Many were put to death by the Inquisi- 
 tion, and there were very few Christians 
 who dared to defend a Jew in court. A 
 child could not be missed without some 
 foul play being suspected on the part of a 
 Jew. In vain a few pious monks pro- 
 tested against such accusations and tried 
 
 lOI 
 
Biogtapbp ot IRapmunb XuU 
 
 to befriend the outcast race. The whole 
 spirit of the times was to class Jews and 
 Moslems as infidels and as w^orthy of 
 hatred and contempt. If possible, the 
 hatred against the Jews was stronger in 
 Spain than elsewhere. During the closing 
 years of Lull's life there were already 
 kindled in Spain the fires of bitter, cruel 
 persecution which at last, under Torque- 
 mada, consumed the entire race of the 
 Jews in that country.* 
 
 In the thirteenth century, in almost all 
 lands, the Jews were compelled to wear an 
 insulting badge, the so-called " Jew's hat," 
 a yellow, funnel-shaped covering on the 
 head, and a ring of red cloth on the breast. 
 They were also compelled to herd together 
 in the cities in the ghetto or Jewish quar- 
 ter, which was often surrounded by a spe- 
 cial wall.t 
 
 *Maclear, p. 381 gf s^^. 
 f Kurtz : " Church History," vol. ii., p. 23. 
 102 
 
©tber /iDlsstonar^ Journeys 
 
 This despised(S7 race however, was not 
 outside the circle of Lull's love and inter- 
 est. He wrote many books to prove to 
 them the truth of the Christian religion.* 
 He showed them that their expected Mes- 
 siah was none other than Jesus of Naza- 
 reth. His great mission to the Saracens 
 in Africa did not blind him to the needs 
 of missions at home, and we read how, 
 in 1305 and even earlier, he labored to 
 convince the Jews in Majorca of their 
 errors. In an age when violence and 
 faithlessness were the onl}^ treatment 
 which Jews expected from Christians, 
 Raymund Lull was the apostle of love 
 to them also. 
 
 There is a story or legend to the effect 
 that, about this time, Lull paid a short visit 
 to England and wrote a work on alchemy 
 
 *0f these works the following are extant : "Liber contra 
 Judseos," "Liber de Reformatione Hebraica," and "Liber 
 de Adventu Messiae." 
 
 103 
 
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 
 scene of his death. 
 
 Bugia, or Bougiah, is a fortified seaport 
 
 *See Maclear, p. 367, note, who quotes authorities for the 
 legend. 
 
 104 
 
(S)tbet /iDtggtonarig 5ourneig6 
 
 in Algeria between Cape Carbon and Wady 
 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 
 
Bto^tapb^ ot IRai^munb !ILuU 
 
 old gateway from the harbor, which dates 
 from the eleventh century, and through 
 which Lull must have entered the town. 
 
 Altho there were Christian merchants in 
 Bugia, they were a small minority, and were 
 able to secure commercial freedom and 
 favor only by avoiding all religious con- 
 troversy and keeping their light carefully 
 under a bushel. One can read in the his- 
 tory of the Mameluke dynasty, which ruled 
 Egypt at this period, how Christians were 
 regarded and treated by the Saracens. So 
 far as possible the odious edict of Omar 
 II. was reimposed and its intolerant rules 
 enforced. 
 
 The Mameluke sultan Nasir, *' a jealous, 
 cruel, suspicious, and avaricious tyrant," 
 extended his power over Tunis and Bugia 
 from 1 308- 1 320. He was fanatical as well 
 as cruel, and one has only to read how 
 Christian churches were destroyed, Chris- 
 tians burned or mutilated, and their prop- 
 106 
 
©tber /iDtsBlonari? 5ourne^0 
 
 erty confiscated in the capital, to know 
 what must have been the state of the 
 provinces.* 
 
 Raymund Lull no sooner came to Bugia 
 than he found his way to a public place, 
 stood up boldly, and proclaimed in the 
 Arabic language that Christianity was the 
 only true faith, and expressed his willing- 
 ness to prove this to the satisfaction of all. 
 We know not what the exact nature of his 
 argument was on this occasion, but it 
 touched the character of Mohammed. A 
 commotion ensued and many hands were 
 lifted to do him violence. 
 
 The mufti, or chief of the Moslem clergy, 
 rescued him and expostulated with him on 
 his madness in thus exposing himself to 
 peril. 
 
 " Death," Lull replied, " has no terrors 
 whatever for a sincere servant of Christ 
 who is laboring to bring souls to a knowl- 
 
 *Sir William Muir : " The Mameluke Dynasty," pp. 67-87. 
 107 
 
/ 
 
 Blograpbp ot IRapmunD Xull 
 
 edge of the truth." After this the mufti, 
 who must have been well versed in Arabian 
 philosophy, challenged Lull for proofs of 
 the superiority of Christ's religion over 
 that of Mohammed. 
 
 One of Lull's arguments, given in his 
 controversial books, consists in presenting 
 to the Saracens the Ten Commandments 
 as the perfect law of God, and then show- 
 ! ing from their own books that Moham- 
 med violated every one of these divine 
 precepts. Another favorite argument of 
 1 Lull with Moslems was to portray the 
 seven cardinal virtues and the seven deadly 
 sins, only to show subsequently how bare 
 Islam was of the former and how full 
 of the latter! Such arguments are to 
 be used with care even in the twentieth 
 century; we can imagine their effect on 
 the Moslems in the north of Africa in 
 Lull's day. 
 
 Persecution followed. He was flung 
 
 io8 
 
©tbet /lDi06ionar^ Sourness 
 
 into a dungeon and for half a year remained 
 a close prisoner, befriended only by some 
 merchants of Genoa and Spain, who took 
 pity on the aged champion of their com- 
 mon faith, j^ 
 
 MeanwMe riches, wives, high place, and 
 power were offered the Christian philos- 
 opher if only he would abjure his faith 
 and turn Moslem. This was Lull's reply, 
 from the depth of his dungeon, to all their 
 enticements : " Ye have for me wives and 
 all sorts of worldly pleasure if I accept the 
 law of Mohammed ? Alas ! ye offer a poor 
 prize, as all your earthly goods can not 
 purchase eternal glory. I, however, prom- 
 ise you, if ye will forsake your false and 
 devilish law, which was spread by sword 
 and force alone, and if ye accept my belief, 
 Eternal Life, for the Christian faith was 
 propagated by preaching and by the blood 
 of holy martyrs. Therefore I advise you 
 
 to become Christians even now, and so 
 109 
 
iflSlograpbp of IRa^munb Xull 
 
 obtain everlasting glory and escape the 
 pains of hell." * Such words, from the lips 
 of a man seventy-three years old, in perfect 
 command of the Arabic tongue, learned in 
 the wisdom of the Arabian philosophy, and 
 @ from whose eyes flashed earnest zeal for 
 the truth, must have come with tremen- 
 dous force. 
 
 While he tarried in prison, Lull proposed 
 that both parties should write a defense of 
 their faith. He was busy fulfilling his part 
 of the agreement when a sudden command 
 of the governor of Bugia directed that he 
 be deported. Whether the reason of this 
 command was the results that followed 
 Lull's preaching, we know not. His biog- 
 raphers indicate that Lull was visited in 
 prison by Moslems who again and again 
 urged him to apostatize. " During his im- 
 prisonment they plied him for six months 
 
 * Keller: ' * Geisteskampf u. z. w.," pp. 59,60. Maclear, 
 
 p. 365. 
 
 no 
 
®tber /lDt5sionar^ Journeys 
 
 with all the sensual temptations of Is- 
 lam." " 
 
 This must have been a bitter experience 
 for the missionary in recalling the sins of 
 his youth and the vision of his early man- 
 hood. 
 
 ' ' But I amid the torture and the taunting — 
 
 I have had Thee ! 
 Thy hand was holding my hand fast and faster, 
 
 Thy voice was close to me ; 
 And glorious eyes said, ' Follow Me, thy Master, 
 
 Smile, as I smile thy faithfulness to see.' " 
 
 Raymund Lull left Bugia practically a 
 prisoner, since the Moslems did not wish 
 to have repeated the incident that followed 
 his embarking at Tunis. During the voy- 
 age, however, a storm arose and the vessel 
 was almost wrecked off the Italian coast 
 near Pisa. Here he was rescued and re- 
 ceived with all respect by those who had 
 heard of his fame as a philosopher and 
 
 * " Promittebant ei uxores, honores, domum, et pecuniam 
 copiosam." — " Vita Prima," chap. iv. 
 Ill 
 
3Biograpb^ ot 1Raigmunt» Xull 
 
 missionary. , From Pisa, Lull went by way 
 of Geno^''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 
 
 8S00NB 
 
 SANT JOAN. 
 
 CAP. 1. 
 
 Exittencia eterna y divinitat del Verb: sa 
 eiKornacid: testimoni de Joan Baptis- 
 ta: vocacid dels primers deixebles. 
 
 EN lo principi era lo Verb, y lo 
 Verb era ah Deu, y lo Verb 
 eni Deu. 
 
 2 Ell era en lo priocipi ah Deu. 
 
 3 Per ell foren fetas tolas las co- 
 sas, y sens ell ninguna cosa fou 
 fetii de lo que ha estat fct. 
 
 4 En ell era la vida, y la vida 
 era la Hum dels homes. 
 
 5 Y la llnm resplandeix en las 
 tenebras, y las tenebras no la com- 
 prengueren. 
 
 G Hi hagu6 un home enviat de 
 Deu que s'auonienava Joan.. 
 
 7 Est%'ingu6 d setmr de testi- 
 iiioui, pera testificar dela Hum, d 
 fi de que tots crcguessen per mc- 
 di d'ell. 
 
 8 No era ell la Hum, s\n6 en- 
 viat pera donar testimoui de la 
 Hum. 
 
 9 Aquell erg la verdadera Hum. 
 
 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," — Humboldt'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 
 8 113 
 
IBloQrapb^ of 1Rai^mun& Xull 
 
 master of Catalan and wrote in it long be- 
 fore his conversion. Of his works in that 
 language there exists no complete cata- 
 log. One of Lull's biographers states 
 that the books written by Lull number 
 four thousand! In the first published edi- 
 tion of his works (1721), two hundred and 
 eighty-two titles are given ; yet only forty- 
 five of these, when printed, took up ten 
 large folio volumes. To understand some- 
 thing of the scope and ambition of this 
 genius-intellect, one must read the partial 
 list of his books given in the bibliography 
 at the close of this volume. Lull was a 
 philosopher, a poet, a novelist, a writer of 
 /proverbs, a keen logician, a deep theo- 
 ■ ' logian, and a fiery controversialist. There 
 was not a science cultivated in his age to 
 which he did not add. The critical histo- 
 rian Winsor states that in 1295 Lull wrote 
 a handbook on navigation which was not 
 
 superseded by a better until after Colum- 
 114 
 
pbilosopber ant) Hutbot 
 
 bus. Dr. George Smith credits Lull with 
 the independent invention of the mariner's 
 compass; and not without reason, for we 
 find repeated references to the magnetic 
 needle in his devotional books.* He wrote 
 a treatise on " the weight of the elements " 
 and their shape ; on the sense of smell ; on 
 astronomy, astrology, arithmetic, and geom- 
 etry. One of his books is entitled, " On 
 the squaring and triangulation of the cir- 
 cle." In medieval medicine, jurisprudence, 
 and metaphysics he was equally at home. 
 His seven volumes on medicine include 
 one book on the use of the mind in curing 
 the sick! And another on the effect of 
 climate on diseases. 
 
 *See "Liber de MiracuHs Coeli et Mundi," part vi., on 
 Iman. Calamita. 
 
 * * As the needle naturally turns to the north when it is 
 touched by the magnet so it is fitting," etc. — ""Liber Con- 
 templationis in Deo." 
 
 In his treatise " Fenix des les Maravillas del Orbes," pub- 
 lished in 1286, he again alludes to the use of the mariner's 
 compass. See Humboldt : " Cosmos," ii., 630 n. 
 
Btograpbi? of IRapmunb XuU 
 
 He was a dogmatic theologian, and wrote 
 sixty-three volumes of theological discus- 
 sion, some of which are so abstruse as to 
 produce doubt whether their author earned 
 the title of " Doctor Illuminatus," given 
 him by his contemporaries. Other titles 
 among his theological writings there are 
 which awaken curiosity, such as: " On the 
 Most Triune Trinity " ; " On the Form of 
 God " ; " On the Language of the Angels," 
 etc. 
 
 Among the sixty-two books of medita- 
 tion and devotion which are preserved in 
 the lists of Lull's writings, there are none 
 on the saints, and only four treat of the 
 Virgin Mary. This is one of the many 
 proofs in Lull's books that he was more of 
 a Catholic than a Romanist, and that he 
 esteemed Christ more than all the saints of 
 the papal calendar. One of his books of 
 devotion is entitled, " On the One Hun- 
 dred Names of God," and was evidently 
 
 ii6 
 
pbilosopber anb Hutbor 
 
 prepared for the use of Moslems who were 
 seeking the Hght * 
 
 Raymund Lull wrote or collected three 
 books of proverbs, one of which contains 
 six thousand popular sayings and maxims. 
 Here are a few out of many beautiful gems 
 to be found in this collection: 
 
 " Deum dilige, ut ipsum timeas. " 
 
 " Pax est participatio sine labore." 
 
 " Deus exemplum dedit de sua unitate in natura." 
 
 " Fortitude est vigor cordis contra maliciam." 
 
 *' Divitiae sunt copiositates voluntatis." 
 
 " Prsedestinatio est scire Dei qui scit homines." 
 
 " Deus adeo magnum habet recolere quod nihil obliviscitur." 
 
 Among Lull's works there are_twentY^on 
 logic and metaphysics. One of the latter 
 has the title, " On the Greatness and the 
 Littleness of Man." Among his sermons 
 and books on preaching there is only one 
 commentary. That, in accord with Lull's 
 
 * According to Moslem teaching, Allah has one hundred 
 beautiful names. The Moslem's rosary has one hundred 
 beads, and to count these names is a devotional exercise. 
 
 it; 
 
BtoGtapbp of IRa^munb Xull 
 
 mission and character, is a commentary on 
 the prolog of John's Gospel. 
 
 Of making many controversial books 
 there was no end in the days of Lull. His 
 writings in this department, however, are 
 not, as are those of his contemporaries, 
 against heretics to condemn them, with 
 their errors, to ecclesiastical perdition. 
 Even the titles of his controversial writings 
 show his irenic spirit and his desire to con- 
 vert rather than to convince. All through 
 his books there runs the spirit of earnest 
 devotion; even his natural philosophy is 
 full of the world to come and its glories. 
 At the end of one of his books he bursts 
 out with this prayer: "O Lord, my help! 
 till this work is completed thy servant can 
 not go to the land of the Saracens to glorify 
 Thy glorious name, for I am so occupied 
 with this book which I undertake for Thine 
 honor that I can think of nothing else. 
 
 For this reason I beseech Thee for that 
 ii8 
 
Pbtlo0opf3er ant) Butbot 
 
 grace, that Thou wouldst stand by me that 
 
 I may soon finish it and speedily depart to 
 
 die the death of a martyr out of love to 
 
 Thee, if it shall please Thee to count me 
 
 worthy of it." 
 
 In 1296 he concluded a work on the 
 
 logic of Christianity with this seraph-song 
 
 to the key of world-wide missions : " Let 
 
 Christians consumed with burning love for 
 
 the cause of faith only consider that since 
 
 nothing has power to withstand truth, they 
 
 can by God's help and His might bring 
 
 infidels back to the faith; so that the 
 
 precious name of Jesus, which in most 
 
 regions is still unknown to most men, may 
 
 be proclaimed and adored." And again: 
 
 "As my book is finished on the vigils^ of 
 
 John the Baptist, who was the herald of 
 
 the Hght, and pointed to Him who is the 
 
 true light, may it please our Lord to kindle 
 
 a new light of the world which may guide 
 
 unbelievers to conversion, that with us they 
 119 
 
JBtoprapbi? of IRai^mun^ XuU 
 
 may meet Christ, to whom be honor and 
 praise world without end." This is not the 
 language of pious rhetoric, but the passion- 
 ate outcry of a soul hungry for the coming 
 of the Kingdom. 
 
 Lull was a popular author. He wrote 
 not only in learned Latin, but in the ver- 
 nacular of his native land. Noble calls 
 him the Moody of the thirteenth century. 
 He tried to reach the masses. His influ- 
 ence on popular religious ideas in Spain 
 was so great, through his Catalan hymns 
 and proverbs and catechisms, that Helf- 
 ferich compares him to Luther and calls 
 him a reformer before the Reformation.* 
 He made the study of theology popular 
 by putting its commonplaces into verse, so 
 that the laity could learn by heart the sum- 
 mary of the Catholic faith and meet Mos- 
 
 * ' ' Der Protestantismus in Spanien zur Zeit der Reforma- 
 tion." Prot. Monatsblatter v. H. Gelzer, 1856, S. 133-168. 
 Also his " Raymund Lull, u. z. w. ." pp. 152-154. 
 T 20 
 
Ipbilosopber ant) Hutbor 
 
 lems and Jews with ready-made arguments. 
 Scholasticism was for the clergy; the 
 " Lullian method " was intended for the 
 laity as well. Raymund Lull had become 
 discontented with the methods of scientific 
 inquiry commonly in use, and so set himself 
 to construct his "Ars Major," or Greater 
 Art, which by a series of mechanical con- 
 trivances and a system of mnemonics was 
 adapted to answer any question on any 
 topic. This new philosophy is the key- 
 note of most of Lull's treatises. All his 
 philosophical works are but different ex- 
 planations and phases of the " Ars Major." 
 In his other books he seldom fails to 
 call attention to this universal key of 
 knowledge which the great art sup- 
 plies. 
 
 What is the method of Lull's philoso- 
 phy ? The most complete account and the 
 most luminous explanation of its abstruse 
 perplexities is given by Prantl in his " His- 
 
 121 
 
tory of Logic" (vol. iii., 145-177). This is 
 a summary of it : 
 
 The reasonableness and demonstrability 
 of Christianity is the real basis of his great 
 method. Nothing, Lull held, interfered 
 more with the spread of Christian truth 
 than the attempt of its advocates to rep- 
 resent its doctrines as undemonstrable 
 mysteries. The very difference between 
 Christ and Antichrist lies in the fact that 
 the iorxner C3,n prove His truth by miracles, 
 etc., while the latter can not. The glory of 
 Christianity, Lull argues, is that it does not 
 maintain the undemonstrable, but simply 
 the supersensuous. It is not against rea- 
 son, but above unsanctified reason. The 
 demonstration, however, which Lull seeks 
 is not that of ordinary logic. He says that 
 we require a method which will reason not 
 only from effect to cause, or from cause to 
 effect, but per cequiparantiam, that is, by 
 
 showing that contrary attributes can exist 
 122 
 
pbilosopbet an^ Hutbor 
 
 together m one subject. This method must 
 be real, and not altogether formal or sub- 
 jective. It must deal with the things them- 
 selves, and not merely with second inten- 
 tions. 
 
 Lull's great art goes beyond logic and 
 metaphysic: it provides a universal art 
 of discovery, and contains the formulae to 
 which every demonstration in every sci- 
 ence can be reduced — being, in fact, a sort 
 of cyclopedia of categories and syllogisms. 
 Lull's '' Ars Major" is a tabulation of the 
 different points of view from which propo- 
 sitions may be framed about objects. It is 
 a mnemonic, or, rather, a mechanical con- 
 trivance for ascertaining all possible cate- 
 gories that apply to any possible proposi- 
 tion. Just as by knowing the typical 
 terminations or conjugations of Arabic 
 grammar, for example, we can inflect and 
 conjugate any word ; so, Lull reasons, by a 
 
 knowledge of the different types of exist- 
 123 
 
Btoorapb^ of 1Ral^mun^ %vdl 
 
 ence and their possible relations and com- 
 binations we should possess knowledge of 
 the whole of nature and of all truth as a 
 system. 
 
 " The great art, accordingly, begins by 
 laying down an alphabet according to 
 which the nine letters from B to K stand 
 for the different kinds of substances and 
 attributes. Thus in the series of substances 
 B stands for God, C, angel, D, heaven, E, 
 man, and so on ; in the series of absolute 
 attributes B represents goodness, D, dura- 
 tion, C, greatness; or, again, in the nine 
 questions of scholastic philosophy B stands 
 for utrum, C, for quid, D, for de quo, etc." 
 By manipulating these letters in such a 
 way as will show the relationship of differ- 
 ent objects and predicates you exercise the 
 " new art." This manipulation is effected 
 by the help of certain so-called "figures" 
 or geometrical arrangements. Their con- 
 struction differs in various books of Lull's 
 124 
 
IPbilo6opber an^ Hutbor 
 
 philosophy, but their general character is 
 the same. Circles and other figures are 
 divided into sections by lines or colors, and 
 then marked by Lull's symbolical letters so 
 as to show all the possible combinations of 
 which the letters are capable. For ex- 
 ample, one arrangement represents the 
 possible combinations of the attributes of 
 God; another, the possible conditions of 
 the soul, and so on. These figures are 
 further fenced about by various definitions 
 and rules, and their use is further specified 
 by various '' evactcations'' diwd'' multipltca' 
 tions'' which show us how to exhaust all 
 the possible combinations and sets of ques- 
 tions which the terms of our proposition 
 admit. When so " multiplied^' the " fourth 
 figure " is, in Lull's language, that by which 
 other sciences can be most readily and 
 aptly acquired; and it may accordingly 
 be taken as no unfair specimen of Lull's 
 
 method. This "fourth figure" is simply 
 125 
 
Blograpb^ ot 1Ral?mun^ Xull 
 
 an arrangement of three concentric circles 
 each divided into nine sections, B, C, D, 
 etc., and so constructed of pasteboard that 
 when the upper and smaller circle remains 
 fixed the two lower and outer revolve 
 around it. Taking the letters in the sense 
 of the series we are then able, by revolving 
 the outer circles, to find out the possible 
 relationships between different conceptions 
 and elucidate the agreement or disagree- 
 ment that exists between them. Mean- 
 while the middle circle, in similar fashion, 
 gives us the intermediate terms by which 
 they are to be connected or disconnected. 
 
 This Lullian method, of a wheel within 
 a wheel, seems at first as perplexing as the 
 visions of Ezekiel and as puerile as the 
 automatic book-machine in "Gulliver's 
 Travels." But it w^ould be unfair to say 
 that Lull supposed " thinking could be re- 
 duced to a mere rotation of pasteboard cir- 
 cles," or that his art enabled men " to talk 
 126 
 
IPbtlo6opber anb Hutbor 
 
 without judgment of that which we do not 
 know." Lull sought to give not a com- 
 pendium of knowledge but a method of in- 
 vestigation. He sought a more scientific 
 method for philosophy than the dialectic 
 of his contemporaries. In his conception 
 of a universal method and his application 
 of the vernacular languages to philosophy 
 he was the herald of Bacon himself. In 
 his demand for a reasonable religion he was 
 beyond his age. And, in applying this 
 system, weak tho it was, to the conversion 
 of infidels, he proved himself the first mis- 
 sionary philosopher. He perceived the 
 possibilities (tho not the limitations) of com- 
 parative theology and the science of logic 
 as weapons for the missionary. 
 
 Nothing will so clearly illustrate the ver- 
 satile and brilliant character of Lull's ge- 
 nius as to turn from his "Ars Major" to 
 his religious novel, " Blanquerna," the great 
 
 allegory of the Middle Ages, and the pred- 
 127 
 
Bioarapb^ of IRapmunb XuU 
 
 ecessor of Bunyan's " Pilgrim's Progress." * 
 In fact, Raymund Lull was the first Euro- 
 pean who wrote a religious story in the 
 vernacular. The romances of the days of 
 chivalry were doubtless well known to him 
 before his conversion, and what was more 
 natural than that the missionary knight 
 should write the romance of his new cru- 
 sade of love against the Saracens ? " Blan- 
 querna" is an allegory in four books. Its 
 sub-title states that it is " a mirror of morals 
 in all classes of society, and treats of matri- 
 mony, religion, prelates, the papacy, and 
 the hermit's life." It is the story of the 
 pilgrimage of Enast, the hero, who marries 
 Aloma, the daughter of a wealthy widow. 
 Their only child, Blanquerna, desires to be 
 a monk, but falls in love with a beautiful 
 and pious maiden. Dona Cana by name. 
 
 *Helfferich, pp. 111-122. He holds that the allegory was 
 first written in Arabic and then put into Catalan. Several 
 manuscripts of it are extant in the archives of Palma, etc. It 
 was first printed in 1521. 
 
 128 
 
pbtloBopber an^ Hutbot 
 
 Both, however, decide to remain ascetics. 
 Blanquerna enters a monastery and his fair 
 sweetheart turns nun. The allegory re- 
 lates the experiences of these characters in 
 their different surroundings — the pilgrim, 
 the monk, and the abbess. To borrow 
 words in another book from Lull himself, 
 " we see the pilgrim traveling away in dis- 
 tant lands to seek Thee, tho Thou art so 
 near that every man, if he would, might 
 find Thee in his own house and chamber. 
 The pilgrims are so deceived by false men, 
 whom they meet in taverns and churches, 
 that many of them when they return home 
 show themselves to be far worse than they 
 were when they set out." Dona Cana, the 
 abbess, disputes with her sister nuns the 
 authority of the priest to bind the con- 
 science, and even draws in question some 
 of the doctrines of the Church ! The va- 
 rious characters bear allegorical names. 
 
 When Blanquerna reaches Rome the Pope 
 9 129 
 
^BtoGtapb^ of IRapmunb Xull 
 
 has a court-jester called " Raymund the 
 Fool," who is none other than Lull him- 
 self, and who tells the cardinals some rare 
 truths. The four cardinals bear the 
 names, " We-give-thee-thanks," *' Lord- 
 God-heavenly-King," " We-glorify-Thee," 
 and " Thou-only-art-Holy " ! Blanquerna 
 finally becomes Pope and uses his author- 
 ity in sending out a vast army of monk- 
 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 many other works of 
 Lull, deserves to be rescued from oblivion. 
 The arrival of B^nquerna 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 
 
IPbtloBopber an^ Hutbor 
 
 equal to that of John Bunyan. There are 
 other resemblances between these two pil- 
 grims rescued from the City of Destruction 
 and describing their own experiences in 
 allegory ; but to present them here would 
 make this chapter too lengthy. Who 
 would know more of Lull the philosopher 
 and the author is referred to the bibliog- 
 raphy and to the writings themselves. 
 
 131 
 
CHAPTER IX 
 
 HIS LAST MISSIONARY JOURNEY 
 AND HIS MARTYRDOM 
 
 " As a hungry man makes despatch and takes large morsels 
 on account of his great hunger, so Thy servant feels a great 
 desire to die that he may glorify Thee. He hurries day and 
 night to complete his work in order that he may give up his 
 blood and his tears to be shed for Thee." — Lull's ''Liber 
 Conteniplationis in Deo" 
 
 *' Is not devotion always blind ? That a furrow be fecund 
 it must have blood and tears such as Augustine called the 
 blood of the soul." — Sabatier. 
 
 The scholastics of the Middle Ages 
 taught that there were five methods of ac- 
 quiring knowledge — observation, reading, 
 listening, conversation, and meditation. 
 But they left out the most important 
 method, namely, that by suffering. Lull's 
 philosophy had taught him much, but it 
 
 was in the school of suffering that he grew 
 132 
 
Xast 5ourne^ anb /iDarti^rDom 
 
 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 
 Rome nor Paris nor Naples in the midst of 
 his pupils, but in Africa, on the very shores 
 from which he was twice banished. 
 
 At the council of Vienne (as we saw in 
 Chapter V.) Lull had rejoiced to see some 
 portion of the labors of his life brought to 
 fruition. When the deliberations of the 
 council were over and the battle for in- 
 struction in Oriental languages in the uni- 
 versities of Europe had been won, it might 
 have been thought that he would have been 
 willing tq^.ejijoy the rest he had so well de- 
 seryg«#ry^aymund Lull was now seventy- 
 nine years old, and the last few years of his 
 life must have told heavily even on so 
 strong a frame and so brave a spirit as he 
 possessed. His pupils and friends natu- 
 rally desired that he should end his days 
 133 
 
ro 
 
 >a«»^ 
 
 in the peaceful pursuit of learning and the 
 comfort of companionship. 
 
 Such, however, was not Lull's wish. His 
 ambition was to die as a missionary and 
 not as a teacher of philosophy* Even his 
 favorite " Ars Major" had to give way to 
 that ars maximus expressed in Lull's own 
 motto, " He that lives by the life can not 
 die." 
 
 This language reminds one of Paul's 
 Second Epistle to Timothy, where the 
 Apostle tells us that he too was now *' al- 
 ready being offered, and that the time of 
 his departure was at hand." In Lull's '* Con- 
 templations " we read : '' As the needle nat- 
 urally turns to the north when it is touched 
 by the magnet, so is it fitting, O Lord, 
 that Thy servant should turn to love and 
 praise and serve Thee ; seeing that out of 
 love to him Thou wast willing to endure 
 such grievous pangs and sufferings." And 
 
 again : '' Men are wont to die, O Lord, 
 134 
 
Xast Journey an5 /IDart^rt)om 
 
 from old age, the failure of natural warmth 
 and excess of cold ; but thus, if it be Thy 
 will. Thy servant would not wish to die; 
 he would prefer to die in the glow of love, ^ 
 even as Thou wast willing to die for 
 him." * 
 
 Other passages in Lull's writings of this 
 period, such as the words at the head of 
 this chapter, show that he longed for the ^ 
 crown of martyrdom. If we consider the 
 age in which Lull lived and the race from 
 which he sprang, this is not surprising. 
 Even before the thirteenth century, thou- 
 sands of Christians died as martyrs to the 
 faith in Spain ; many of them cruelly tor- 
 tured by the Moors for blaspheming Mo- 
 hammed. 
 
 Among the Franciscan order a mania 
 for martyrdom prevailed. Every friar who 
 
 *" Liber Contemplationis, " cxxix., 19; "Vita Sccunda," 
 cap, iv., and "Liber Contemplationis," cxxx., 27. Cf. 
 
 Maclear, p. 367. 
 
® 
 
 Biograpbp ot IRai^munD XuU 
 
 was sent to a foreign shore craved to win 
 the heavenly palm and wear the purple 
 passion-flower. The spirit of the Crusades 
 was in possession of the Church and its 
 leaders, even after the sevenfold failure of 
 its attempts to win by the sword. Bernard 
 of Clairvaux wrote to the Templars: " The 
 soldier of Christ is safe when he slays, 
 safer when he dies. When he slays it 
 profits Christ ; when he dies it profits him- 
 self." 
 
 Much earlier than the end of the Middle 
 Ages the doctrines of martyrdom had taken 
 hold of the Church. Stories of the early 
 martyrs were the popular literature to fan 
 the flame of enthusiasm. A martyr's death 
 
 ^ \ was supposed, on the authority of many 
 / Scripture passages,* to cancel all sins of 
 
 (jthe past life, to supply the place of baptism. 
 
 *Luke xH. 50 ; Mark x. 39 ; Matt. x. 39; Matt. v. 10-12. 
 Compare the teaching of Roman Catholic commentaries on 
 these passages. 
 
 136 
 
Xast 5ournep an& /lDart^rt)om 
 
 and to secure admittance at once to Para- 
 dise without a sojourn in Purgatory. One 
 has only to read Dante, the graphic painter 
 of society in the Middle Ages, to see this 
 illustrated. Above all, it was taught that 
 martyrs had the beatific vision of the Savior 
 (even as did St. Stephen), and that their 
 dying prayers were sure of hastening the 
 coming of Christ's kingdom. 
 
 But the violent passions so prevalent and 
 the universal hatred of Jews and infidels 
 made men forget that " not the blood but 
 the cause makes the martyr." 
 
 Raymund Lull was ahead of his age in 
 his aims and in his methods, but he was 
 not and could not be altogether uninflu- 
 enced by his environment. The spirit of 
 chivalry was not yet dead in the knight 
 who forty-eight years before had seen a 
 vision of the Crucified and had been 
 knighted by the pierced hands for a spiri- 
 tual crusade. Like Heber he felt: 
 137 
 
^ 
 
 Blograpbp ot IRa^munD Xull 
 
 The Son of God goes forth to war, 
 
 A kingly crown to gain ; 
 His blood-red banner streams afar 
 
 Who follows in His train? 
 
 Who best can drink His cup of wo 
 
 Triumphant over pain ; 
 Who patient bears His cross below 
 
 He follows in His train. 
 
 " A glorious band, the chosen few 
 On whom the Spirit came ; 
 Twelve valiant saints, their hope they knew 
 And mocked the cross and flame. 
 
 " They climbed the steep ascent of heaven 
 Through peril, toil, and pain ; 
 O God, to us may grace be given 
 
 . To follow in their train." 
 
 f 
 
 yThe dangers and difficulties that made 
 
 Lull shrink back from his journey at 
 
 Genoa in 1291 only urged him forward to 
 
 North Africa once more in 1314/ His 
 
 love had not grown cold, but burned the 
 
 brighter " with the failure of natural warmth 
 
 and the weakness of old age." He longed 
 
 not only for the martyr's crown, but also 
 
 once more to see his little band of believ- 
 ^38 
 
Xagt 5ourne^ an^ /i[^art^t^o m 
 
 ers//'Animated by these sentiments, he 
 crossed over to Bugia on August 14, and 
 for nearly a whole year labored secretly 
 among a little circle of converts, whom on 
 his previous visits he had won over to the 
 Christian faith. ^'' 
 
 Both to these converts, and to any others 
 who had boldness to come and join them 
 in religious conversation, Lull continued to 
 expatiate on the one theme of which he 
 never seemed to tire, the inherent superior- 
 ity of Christianity to Islam. He saw that 
 the real strength of Islam is not in the 
 second clause of its all too brief creed, 
 but in its first clause. The Mohammedan 
 conception of the unity and the attributes 
 of God is a great half-truth. Their whole 
 philosophy of religion finds its pivot in 
 their wrong idea of absolute monism in 
 the Deity. We do not find Lull wasting 
 arguments to disprove Mohammed's mis- 
 sion, but presenting facts to show that Mo- 
 139 
 
BtoGrapbp of 1Rapmun^ XuU 
 
 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 him 
 the great missionary to Moslems. 
 
 "If Moslems," he argued, "according to 
 their law affirm that God loved man be- 
 cause He created him, endowed him with 
 noble faculties, and pours His benefits 
 upon him, then the Christians according 
 to their law affirm th^ same. But inas- 
 much as the Christians believe more than 
 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 
 
1 
 
 
 V 
 
 f 
 
 
 ...MM 
 
 igi 
 
 
 &M^i*^ 
 
 
 k 
 
 
 
 1 
 
 S:9^ 
 
 *'*ia fc;>! «*,:. lip : ^ < 
 
 
 « K 
 
 
 o 
 
 w ^ 
 
 o ^ 
 
 H ^ 
 
 o > 
 
 Q 3 
 
 o 
 
Xast Journey anb jnDart^vbom 
 
 loveless religion. Raymund Lull believed 
 and proved that Love could conquer it. 
 The Koran denies the Incarnation, and so 
 remains ignorant of the true character not 
 only of the Godhead, but of God (Matt, 
 xi. 27). 
 
 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. 
 
 141 
 
Bto^rapbi^ of IRapmun^ XuU 
 
 abandoning the work of preaching to Mos- 
 lems the unsearchable riches of Christ. 
 
 " High failure, towering far o'er low success, 
 Firm faith, unwarped by others' faithlessness, 
 Which, like a day brightest at eventide, 
 Seemed never half so deathless, till he died." 
 
 For over ten months the aged missionary 
 dwelt in hiding, talking and praying with 
 his converts and trying to influence those 
 who were not yet persuaded. His one 
 w^eapon was the argument of God's love 
 in Christ, and his "shield of faith" was 
 that of medieval art which so aptly sym- 
 bolizes the doctrine of the Holy Trinity. 
 So lovingly and so unceasingly did Lull 
 urge the importance of this doctrine that 
 we have put the scutu77t fidei on the cover 
 ,of this biography. 
 
 Of the length, breadth, depth, and height 
 
 of the love of Christ, all Lull's devotional 
 
 writings are full. This, according to all 
 
 his biographers, was his last theme also at 
 
 Bugia. 
 
 142 
 
Xast Journei? an^ /IDartvrbom 
 
 -iff ' — " 
 
 /^At length, weary of seclusion, and long- 
 'ing for martyrdom, he came forth into the 
 open market and presented himself to the Py^ 
 people as the same man whom they had 
 once expelled from their town. It was 
 Elijah showing himself to a mob of Ahabs ! 
 Lull stood before them and threatened 
 them with divine wrath if they still per- 
 sisted in their errors. He pleaded with 
 love, but spoke plainly the whole truth. 
 The consequences can be easily anticipated. 
 Filled with fanatic fury at his boldness, and 
 unable to reply to his arguments, the popu- 
 lace seized him, and dragged him out of 
 the town; there by the command, or at 
 least the connivance, of the king,, he was 
 stoned on the 30th of June, 1315. ' 
 
 Whether Raymund Lull died on that 
 day or whether, still alive, he was rescued 
 by a few of his friends, is disputed by his 
 biographers. According to the latter idea 
 his friends carried the wounded saint to 
 
 M3 
 
IBiOQvapb^ of IRapmunt) XuU 
 
 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^st in the church of San Francisco. 
 '^ Kn 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. yAbove the elaborately 
 carved panels of rtiarble 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 
 
 144 
 
■f^ '-. ' - ■^/•*:, -J-i-- UMf SffP*- J^Wti^ 
 
 
 4' 
 
 TOMB Ob RAVMUND LULL IN CHURCH OF SAN 
 FRANCISCO, PALMA, MAJORCA. 
 
last Journey anb /IDarti^rbom 
 
 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 
 n exile or old age as witnesses to the truth 
 at without violence, are examples of the 
 icond kind. The Holy Innocents, slain 
 .y Herod, are an example of the third 
 :ind. Lull verily was a martyr in will 
 
 and in deed. Not only at Bugia, when he 
 145 
 
JBloarapb^ of 1Ra]?mun^ Xull 
 
 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 afflictions of Christ " 
 in his flesh "for His body's sake which is 
 the Church." 
 /,f To be stoned to death while preaching 
 ,/ the love of Christ to Moslems — that was 
 the fitting end for such a life. '' Lull," says 
 Noble, " was the greatest of medieval mis- 
 sionaries, perhaps the grandest of all mis- 
 sionaries from Paul to Carey and Living- 
 stone. His career suggests those of Jonah 
 the prophet, Paul the missionary, and 
 Stephen the martyr. Tho his death was 
 ( virtually self-murder, its heinousness is 
 ^ - lessened by his homesickness for heaven, 
 his longing to be with Christ, and the sub- 
 Llimity of his character and career." 
 
 1 
 
 146 
 
CHAPTER X 
 
 "WHO BEING DEAD YET 
 SPEAKETH " 
 
 ' ' He who loves not lives not ; he who lives by the Life can 
 not die." — Raymund Lull. 
 
 '• One step farther, but some slight response from his 
 church or his age, and Raymund Lull would have anticipated 
 William Carey by exactly seven centuries," — George Smith. 
 
 Neander does not hesitate to compare 
 Raymund Lull with Anselm, whom he re- 
 sembled in possessing the threefold talents 
 uncommon among men and so seldom 
 found in one character: namely, a powerful 
 intellect, a loving heart, and efficiency in 
 practical things. If we acknowledge that 
 Lull possessed these three divine gifts, we 
 at once place him at the front as the true 
 type of what a missionary to Moslems 
 should be to-day. 
 
 147 
 
BfoGtapbi? of Ifta^mvinb OLull 
 
 He, whom Helfferlch calls ''the most 
 remarkable figure of the Middle Ages," 
 being dead yet speaketh. The task which 
 he first undertook is still before the Church- 
 unaccomplished. The modern missionary 
 to Islam can see a reflection of his own 
 trials of faith, difficulties, temptations, 
 hopes, and aspirations in the story of Lull. 
 Only with his spirit of self-sacrifice and en- 
 thusiasm can one gird for the conflict with 
 this Goliath of the Philistines, who for 
 thirteen centuries has defied the armies of 
 the Living God. 
 
 Lull's writings contain glorious watch- 
 words for the spiritual crusade against 
 Islam in the twentieth century. How up- 
 to-date is this prayer which we find at the 
 close of one of his books : " Lord of heaven, 
 Father of all times, when Thou didst send 
 Thy Son to take upon Him human nature. 
 He and His apostles lived in outward peace 
 
 with Jews, Pharisees, and other men; for 
 148 
 
never by outward violence did they capture 
 or slay any of the unbelievers, or of those 
 who persecuted them. Of this outward 
 peace they availed themselves to bring the 
 erring to the knowledge of the truth and 
 to a communion of spirit with themselves. 
 And so after Thy example should Chris- 
 tians conduct themselves toward Moslems ; 
 but since that ardor of devotion which 
 glowed in apostles and holy "men of old no 
 longer inspires us, love arid devotion through 
 almost all the world have grown cold, and 
 therefore do Christians expend their efforts 
 far more in the outward than in the spiri- 
 tual conflict !' 
 
 England's war in the Sudan cost more 
 in men and money a hundred times than 
 all missions to Moslems in the past cen- 
 tury! Yet the former was only to put 
 down a Moslem usurper by fire and sword ; 
 the latter represents the effort of Christ- 
 endom to convert over two hundred mil- 
 149 
 
Bioarapb^ of IRa^munt) Xull 
 
 lions of those who are in the darkness of 
 Islam. 
 
 There was a thousandfold more enthu- 
 siasm in the dark ages to wrest an empty 
 sepulcher from the Saracens than there is 
 in our day to bring them the knowledge of 
 a living Savior. Six hundred years after 
 Raymund Lull we are still "playing at 
 missions" as far as Mohammedanism is 
 concerned. For there are more mosques 
 in Jerusalem than there are missionaries in 
 all Arabia; and more millions of Moslems 
 unreached in China than the number of 
 missionary societies that work for Moslems 
 in the whole world ! 
 
 In North Africa, where Lull witnessed 
 to the truth, missions to Moslems were not 
 begun again until 1884. Now there is 
 again daybreak in Morocco, Tripoli, Tunis, 
 Algiers, and Egypt. Yet how feeble are 
 the efforts in all Moslem lands compared 
 
 v/ith the glorious opportunities! How 
 
 150 
 
vast is the work still before us, six hundred 
 years after Lull ! 
 
 According to recent and exhaustive 
 statistics, the population of the Moham- 
 medan world is placed at 259,680,672.* Of 
 these 11,515,402 are in Europe, 171,278,008 
 are in Asia, 19,446 are in Australasia, 76,- 
 818,253 are in Africa, and 49,563 are in 
 North and South America. Three per 
 cent, of Europe's population is Moslem; 
 Asia has 18 per cent., and Africa t,7 per 
 cent. Out of every 100 souls in the world 
 16 are followers of Mohammed. Islam's 
 power extends in many lands, from Canton 
 to Sierra Leone, and from Zanzibar to the 
 Caspian Sea. 
 
 Islam is growing to-day even faster in 
 some lands than it did in the days of Lull. 
 And yet in other lands, such as European 
 Turkey, Caucasia, Syria, Palestine, and 
 
 * Dr. Hubert Jansen's " Verbreitung des Islams," Berlin, 
 1897 ; a marvel of research and accuracy. 
 
Bfograpb^ of IRa^munb XuU 
 
 Turkestan, the number of Moslems is de- 
 creasing. In Lull's day the empire of 
 Moslem faith and Moslem politics nearly 
 coincided. Nowhere was there real liberty, 
 and all the doors of access seemed barred. 
 Now five-sixths of the Moslem world are 
 accessible to foreigners and missionaries; 
 but not one-sixtieth has ever been occupied 
 by missions. There are no missions to the 
 Moslems of all Afghanistan, Western 
 Turkestan, Western, Central, and South- 
 ern Arabia, Southern Persia, and vast re- 
 gions in North Central Africa. 
 
 Mission statistics of direct work for Mos- 
 lems are an apology for apathy rather than 
 an index of enterprise. The Church for- 
 got its heritage of Lull's great example 
 and was ages behind time. To Persia, one 
 thousand years after Islam, the first mis- 
 sionary came; Arabia waited twelve cen- 
 turies ; in China Islam has eleven hundred 
 
 years the start. This neglect appears the 
 152 
 
more inexcusable if we consider the great 
 opportunities of to-day. More than 125,- 
 000,000 Moslems are now under Christian 
 rulers. The keys to every gateway in the 
 Moslem world are to-day in the political 
 grasp of Christian Powers, with the excep- 
 tion of Mecca and Constantinople. Think 
 only, for example, of Gibraltar, Algiers, 
 Cairo, Tunis, Khartum, Batoum, Aden, 
 and Muskat, not to speak of India and the 
 farther East. It is impossible to enforce 
 the laws relating to renegades from Islam 
 under the flag of the " infidel." One could 
 almost visit Mecca as easily as Lull did 
 Tunis were the same spirit of martyrdom 
 alive among us that inspired the pioneer 
 of Palma. The journey from London to 
 Bagdad can now be accomplished with less 
 hardship and in less time than it must 
 have taken Lull to go from Paris to 
 Bugia. 
 
 How much more promising too is the 
 
 'S3 
 
Bto^rapb^ of IRa^mun^ XuU 
 
 condition of Islam to-day! The philo- 
 sophical disintegration of the system began 
 very early, but has grown more rapidly in 
 the past century than in all the twelve that 
 preceded. The strength of Islam is to sit 
 still, to forbid thought, to gag reformers, 
 to abominate progress. But the Wahabis 
 "drew a bow at a venture" and smote 
 their king '' between the joints of the har- 
 ness." Their exposure of the unorthodoxy 
 of Turkish Mohammedanism set all the 
 world thinking. Abd-ul-Wahab meant to 
 reform Islam by digging for the original 
 foundations. The result was that they 
 now must prop up the house! In India 
 they are apologizing for Mohammed's 
 morals and subjecting the Koran to higher 
 criticism. In Egypt prominent Moslems 
 advocate abolishing the veil. In Persia 
 the Babi movement has undermined Islam 
 everywhere. In Constantinople they are 
 
 trying to put new wine into the old skins 
 154 
 
^^Mbo Being 5)ea5 tfet Speahetb" 
 
 by carefully diluting the wine; the New 
 Turkish party is making the rent of the 
 old garment worse by its patchwork pol- 
 itics. 
 
 In addition to all this, the Bible now 
 speaks the languages of Islam, and is 
 everywhere preparing the way for the con- 
 quest of the cross. Even in the Moslem 
 world, and in spite of all hindrances, " it is 
 daybreak everywhere." The great lesson 
 of Lull's life is that our weapons against Q/ 
 Islam should never be carnal. Love, and 
 love alone, will conquer. But it must be 
 an all-sacrificing, an all-consuming love — a 
 love that is faithful unto death. 
 
 " Taking him all in all," says Noble, 
 " Lull's myriad gifts and graces make him 
 the evening and the morning star of mis- 
 sions." He presaged the setting of medi- 
 eval missions and heralded the dawn of the 
 Reformation. The story of his life and 
 
 labors for Moslems in the dark ages is a 
 
 155 
 
Blo^rapbi^ of IRapmunb Xull 
 
 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. 
 
 156 
 
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-five of these in his collected edition 
 of Lull's works in ten volumes. It is disputed whether 
 volumes seven and eight actually appeared. Some of 
 Lull's unpublished works are to be found in the 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 translated by 
 his pupils, others only in the Catalonian or in Arabic. 
 In the "Acta Sanctorum," vol. xxvii., page 640 et seg., 
 we find the following classified catalog of three hun- 
 dred a?id twenty -one books by Raymund Lull.] 
 
 § I. Books 071 General Arts, 
 
 1. Ars generalis. 
 
 2. Ars brevis 
 
 3. Ars generalis ultima. 
 
 157 
 
3BtOQtapbig of IRapmunb Xull 
 
 4. Ars demonstrativa veritatis. 
 
 5. Ars altera demonstrativa veritatis. 
 
 6. Compendium artis demonstrativae. 
 
 7. Lectura super artem demonstrativae. 
 
 8. Liber correlativorum innatorum. 
 
 9. Ars inventiva veritatis. 
 
 10. Tabula generalis ad omnes scientias applicabilis. 
 
 11. Ars expositiva. 
 
 12. Ars compendiosa inveniendi veritatem. 
 
 13. Ars alia compendiosa. 
 
 14. Ars inquirendi particularia in universalibus. 
 
 15. Liber propositionum secundum, etc. 
 
 16. Liber de descensu intellectus. 
 
 17. Ars penultima. 
 
 18. Ars scientise generalis. 
 
 19. Lectura alia super artem inventivam veritatis. 
 
 20. De conditionibus artis inventivae. 
 
 21. Liber de declaratione scientise inventivae. 
 82. Practica brevis super artem brevem. 
 
 23. Liber de experientia realitatis artis. 
 34. Liber de mixtione principiorum. 
 
 25. Liber de formatione tabularum. 
 
 26. Lectura super tabulam generalem. 
 
 27. Practica brevis super ecamdem. 
 
 28. Lectura super tertiani figuram tabul» generalli. 
 
 29. Liber facilis scientise. 
 
 30. De qusestionibus super eo motis. 
 
 31. Liber de significatione. 
 
 32. Liber magnus demonstrationus. 
 
 33. Liber de lumine. 
 
 34. Liber de inquisitione veri et boni in omnia mate- 
 
 ria. 
 
 35. Liber de punctis transcendentibut. 
 
 «S8 
 
Btbltoorapb^ 
 
 36. Ars intellectus. 
 
 37. De modo natural! intelligendi in omni scientia. 
 
 38. De inventione intellectus. 
 
 39. De refugio intellectus. 
 
 40. Ars voluntatis. 
 
 41. Ars amativa boni. 
 
 42. Ars alia amativa (it begins Ad recognoscendum). 
 
 43. Ars alia amativa (it begins Deus benedictus). 
 
 44. Ars memorativa. 
 
 45. De quaestionibus super ea motis. 
 
 46. Ars alia memorativa. 
 
 47. De principio, medio et fine. 
 
 48. De differentia, concordantia, et contrarietate. 
 
 49. De equalitate, majoritate, et minoritate. 
 
 50. De fine et majoritate. 
 
 51. Ars consilii. 
 
 52. Liber alius de consilio. 
 
 53. Liber de excusatione Raymundi. 
 
 54. Liber ad intelligendum doctores antiques. 
 
 55. Ars infusa. 
 
 56. Art de fer y soltar questions (Catalan) . 
 
 57. Fundamentum artis generalis. 
 
 58. Supplicatio Raymundi ad Parienses. 
 
 59. Liber ad memoriam confirmandam. 
 
 60. Liber de potentia objecta et actu. 
 
 61. Ars generalis rhythmica. 
 
 § n. Books on Grammar and Rhetoric. 
 
 62. Ars grammaticae speculativse completissima. 
 
 63. Ars grammaticae brevis. 
 
 64. Ars rhetoricae. 
 
 65. Rhetorica Lulli. 
 
JBioarapb^ of IRapmunb Xull 
 
 § III. Books on Logic and Dialectics. 
 
 66. Liber qui vocatur logica de Grozell (versu vulgari) . 
 
 67. Logica parva. 
 
 68. Logica nova. 
 
 69. Dialecticam seu logicam novam. 
 
 70. Liber de novo modo deraonstrandi. 
 
 71. Liber de fallaciis. 
 
 72. Logica alia de quinque arboribus. 
 
 73. Liber de subjecto et prsedicato. 
 
 74. Liber de conversione subjecti et praedicati, etc. 
 
 75. Liber de S3dlogismis. 
 
 76. Liber de novis fallaciis. 
 
 77. Liber de modo naturali et syllogistico. 
 
 78. Liber de affirmatione et negatione et causa oarum. 
 
 79. Liber de quinque prsedicabilibus. 
 
 80. Liber qui dicitura fallacia Raymundi. 
 
 § IV. Books on Philosophy. 
 
 81. Liber lamentationes duodecim princip. philosoph. 
 
 82. Liber de principiis philosophise. 
 
 83. Liber de ponderositate et levitate elementorum. 
 
 84. Liber de anima rational!. 
 
 85. Liber de reprobatione errorum Averrois. 
 
 86. Liber contra ponentes aeternitatem mundi. 
 
 87. Liber de qusestionibus, 
 
 88. Liber de actibus potentiarum, etc. 
 
 89. Liber de anima vegetativa et sensitiva. 
 
 90. Physica nova. 
 
 91. De Natura. 
 
 92. Ars philosophiae. 
 
 160 
 
Bibltootapbi^ 
 
 93. De coiisequentiis philosophiae. 
 
 94. Liber de geiieratione et corruptione. 
 
 95. Liber degraduatione elementorum. 
 
 96. Liber super figura elementari. 
 
 97. Liber de qualitatibus, etc., elementorum. 
 
 98. Liber de olfactu. 
 
 99. Liber de possibili et impossibili. 
 
 100. Ars compendiosa principorium philosophise, 
 loi. Liber de intensitate et extensitate. 
 
 § V. Books on Metaphysics. 
 
 102. Metaphysica nova. 
 
 103. Liber de ente reali et rationis. 
 
 104. De proprietatibus rerura. 
 
 105. Liber de homine. 
 
 106. De magnitudine et parvitate hominis. 
 
 § VL Books on Various Arts and Sciences. 
 
 107. Ars politica. 
 
 108. Liber militise secularis. 
 
 109. Liber de militia clerical!, 
 no. Ars de Cavalleria. 
 
 111. Tractatus de astronomia. 
 
 112. Ars astrologise. 
 
 113. Liber de planetis. 
 
 114. Geometria nova. 
 
 115. Geometria magna. 
 
 116. De quadrangulatura et triangulatura circuli. 
 
 117. Ars cognoscendi Deum per gratiam. 
 
 118. Ars arithmetica. 
 
 119. Ars divina. 
 
 161 
 
MoQva^bv ot IRa^munD Xull 
 
 § VII. Books on Medicine. 
 
 120. Ars de principiis et gradibus medicinae. 
 
 121. Liber de regionibus infirmitatis et sanitatii. 
 
 122. Liber de arte medicinae compendiosa. 
 
 123. Liber de pulsibus et urinis. 
 
 124. Liber de aquis et oleis. 
 
 125. Liber de medicina theorica et practica. 
 
 126. Liber de instrumento intellectus in medicina. 
 
 § VIII. Books on Jurisprudense, 
 
 127. Ars utriusque juris. 
 
 128. Ars juris particularis. 
 
 129. Ars principiorura juris. 
 
 130. Ars de jure. 
 
 § IX. Books of Devotion and Contemplation, 
 
 131. Liber natalis pueri Jesu. 
 
 132. Liber de decem modis contemplandi Deum. 
 
 133. Liber de raptu. 
 
 134. Liber contemplationis in Deo. 
 
 135. Liber Blancherna (also written, Blanquerna), 
 
 136. Liber de orationibus et contemplationibus. 
 
 137. Liber de meditationibus, etc. 
 
 138. Liber de laudibus B. Virginis Marias. 
 
 139. Liber appelatus clericus sive pro clericis. 
 
 140. Phantasticum (an autobiography) . 
 
 141. Liber de confessione. 
 
 142. Liber de orationibus. 
 
 143. Philosophia amoris. 
 
 144. Liber Proverbiorum. 
 
 162 
 
Bibltograpb^ 
 
 145. Liber de centum nominibus Dei. 
 
 146. Orationes per regulas artis, etc. 
 
 147. Horse Deiparse Virginis, etc. 
 
 148. Elegiacus Virginis planctus. 
 
 149. Lamentatio, seu querimonia Raymundi. 
 
 150. Carmina Raymundi consolatoria. 
 
 151. Mille proverbia vulgaria. 
 
 152. Versus vulgares ad regem Balearium, 
 
 153. Tractatus vulgaris metricus septem articulos fidei 
 demonstrans. 
 
 154. Liber continens confessionem. 
 
 155. Primum volumen contemplationum. 
 
 156. Secundum volumen contemplationum. 
 
 157. Tertium volumen contemplationum. 
 
 158. Quartern volumen contemplationum. 
 
 159. De centum signis Dei. 
 
 160. De centum dignitatibus Dei. 
 
 161. Liber de expositione rationis Dominica. 
 
 162. Liber alius de eodem. 
 
 163. Liber de Ave Maria. 
 
 164. Liber dictus, Parvum contemplatorium. 
 
 165. Liber de praeceptis legis . . . et sacramentis, etc. 
 
 166. Liber de virtutibus et peccatis. 
 
 167. Liber de compendiosa contemplatione, 
 
 168. Liber Orationum. 
 
 169. Liber de Orationibus per decem regulas. 
 
 170. Liber de viis Paradisi et viis Inferni. 
 
 171. Liber de orationibus et contemplationibus. 
 
 172. Liber dictus, Opus bonum. 
 
 173. Liber de conscientia. 
 
 174. Liber de gaudiis Virginis, 
 
 175. Liber de septem horis officii Virginii. 
 
 176. Liber alius ejusdem argumenti. 
 
 163 
 
BiOGrapbp of 1Rapmou^ Xull 
 
 177. Planctus dolorosus Dominse nostrse, etc. 
 
 178. Ars philosophiae desideratse (ad suum filium). 
 
 179. Ars coutitendi. 
 
 180. Liber de doctrina puerili. 
 
 181. Doctrina alia puerilis parva. 
 
 182. Liber de prima et secunda intentionibus. 
 
 183. Blancherna magnus. 
 
 184. Liber de placida visione. 
 
 185. Liber de consolatione eremitica. 
 
 186. Ars ut ad Deum cognoscendum, etc. 
 
 187. Liber ducentorum carminum. 
 
 188. Liber de vita divina. 
 
 189. Liber de definitionibus Dei. 
 
 190. Primo libre el desconsuelo de Ramon (Catalan). 
 
 191. Liber hymnorum. 
 
 192. Liber sex raille proverbiorum in omnia materia. 
 
 § X. Books of Serinons, or on Preaching. 
 
 193. Ars prsedicabilis. 
 
 194. Liber super quatiior sensiis S. Scripturae. 
 
 195. Ars prsedicandi major, 
 
 196. Ars praedicandi minor. 
 
 197. Liber quinquaginta duorum sermonum, etc. 
 
 198. Commentaria in primordiale Evang. Joannis, 
 
 § XL Books on Various Subjects {Libri Quodhbe- 
 tales) . 
 
 199. Liber primae et secundse intentionis. 
 
 200. Liber de miraculis cceli et mundi. 
 
 201. Arbor scientise, 
 
 202. Liber qusestionum super artem, etc. 
 
 164 
 
BlbliOGtapb^ 
 
 203. Liber de fine. 
 
 204. Consilium Raymuudi. 
 
 205. Liber de acqnisitione terrae sanctse. 
 
 206. Liber de Anti-Christo. 
 
 207. Liber de mirabilibus orbis. 
 
 208. Liber de civitate mundi, 
 
 209. Liber variarum quaestionura. 
 
 210. Liber de gradii superlative. 
 
 211. Liber de virtute veniali et mortali. 
 
 § Xn. Books of Disputation and Controversy. 
 
 212. Liber de gentili et tribus sapientibus. 
 
 213. Tractatus de articulis fidei. 
 
 214. De Deo ignoto et de mundo ignoto. 
 
 215. Liber de efficiente et effectu. 
 
 216. Disputatio Raymundi et Averroistse de quinque 
 
 qusestionibus. 
 
 217. Liber contradictiones inter Raymund et Averrois- 
 
 tam, de mysterio trinitatis. 
 
 218. Liber alius de eodem. 
 
 219. Liber de forma Dei. 
 
 220. Liber utrum fidelis possit solvere objectiones, etc. 
 
 221. Liber disputationis intellectus et fidei, 
 
 222. Liber appellatus apostrophe. 
 
 223. Liber de demonstratione per aequiparantiam. 
 
 224. Liber de convenientia quam habent fides et intel- 
 
 lectus. 
 
 225. Liber de iis quae homo de Deo debet credere. 
 
 226. Liber de substantia et accidente. 
 
 227. Liber de Tinitate in Unitate. 
 
 228. Disputatio Raymundi Lulli et Homerii Saraceni. 
 
 229. Disputatio quinque hominum sapientum. 
 
 165 
 
Bio0tapbp ot 1Ra^mun^ Xull 
 
 230. Liber de existentia et agentia Dei contra Averroem. 
 
 231. Declaratio Raymundi Lulli, etc. 
 
 232. De significatione fidei et intellectus. 
 
 233. Ars theologi et philosophise contra Averroem. 
 
 234. Liber de spiritu sancto contra Grsecos. 
 
 235. Quod in Deo non sint plures quam tres personae. 
 
 236. De non multitudine esse divini. 
 
 237. Quid habeat homo credere. 
 
 238. De ente simpliciter per se contra Averrois. 
 
 239. De perversione entis removenda. 
 
 240. De minori loco ad majorem ad probandam Trini- 
 
 tatem. 
 
 241. De concordantia et contrarietate. 
 
 242. De probatione unitatis Dei, Trinitatis, etc. 
 
 243. De qusestione quadam valde alta et profunda. 
 
 244. Disputatio trium sapientum, 
 
 245. Liber de reprobatione errorem Averrois. 
 
 246. Liber de meliore lege. 
 
 247. Liber contra Judseos. 
 
 248. Liber de reformatione Hebraica. 
 
 249. Liber de participatione Christianorum et Saracen- 
 
 orum. 
 
 250. De adventu Messise contra Judaeos. 
 
 251. Liber de vera credentia et falsa. 
 
 252. Liber de probatione articulorum fidei. 
 
 253. Disputatio Petri clerici et Raymund Phantastici. 
 
 254. Liber dictus, Doraine quse pars? 
 
 255. De probatione fidei Catholicse, 
 
 256. Tractatus de modo convertendi infidelM. 
 357. De duobus setibus finalibus. 
 
 i€6 
 
Blbltoarapb^ 
 
 § XIII. Books 071 Theology. 
 
 258. Liber qusest. super quatuor libros sententiarum. 
 
 259. Qusestiones magistri Thomae, etc. 
 
 260. Liber de Deo. 
 
 261. Liber de ente simpliciter absolute. 
 
 262. Liber de esse Dei. 
 
 263. Liber de principiis Theologiae. 
 
 264. Liber de consequentiis Theologiae. 
 
 265. De investigatione divinarum dignitatum. 
 
 266. Liber de Trinitate. 
 
 267. Liber de Trinitate trinissima. 
 
 268. De inventione Trinitatis. 
 
 269. De unitate et pluralitate Dei. 
 
 270. De investigatione vestigioruni, etc. 
 
 271. De divinis dignitatibus, 
 
 272. De propriis rationibus divinis. 
 
 273. De potestate divinarum rationum. 
 
 274. De infinitate divinarum dignitatum. 
 
 275. De actu majori, etc. 
 
 276. De definitionibus Dei. 
 
 277. De nomine Dei. 
 
 278. De ( ?) Dei. 
 
 279. De natura Dei. 
 
 280. De vita Dei. 
 
 281. De est Dei. 
 
 282. De esse Dei. 
 
 283. De essentia et esse Dei. 
 
 284. De forma Dei. 
 
 285. De inventione Dei. 
 
 286. De memoria Dei. 
 
 287. De unitate Dei. 
 
 167 
 
BlOGtapb^ of IRai^munb Xull 
 
 288. De voluntate Dei absoluta et ordinaria. 
 
 289. De potestate Dei. 
 
 290. De potestate pura. 
 
 291. De potestate Dei infinita et ordinaria. 
 
 292. De divina veritate. 
 
 293. De bonitate pura. 
 
 294. De productione divina. 
 
 295. De scientia perfecta. 
 
 296. De majori agentia Dei. 
 
 297. De infinito Esse. 
 
 298. De perfecto Esse. 
 
 299. De ente infinito. 
 
 300. De ente absolute. 
 
 301. De objecto infinito. 
 
 302. De inveniendo Deo. 
 
 303. Liber de Deo. 
 
 304. De Deo majori et minori. 
 
 305. De Deo et mundo et convenienta corum in Jesu 
 
 Christo. 
 
 306. Liber de Deo et Jesu Christo. 
 
 307. De Incarnatione. 
 
 308. Liber ad intelligendam Deum. 
 
 309. Propter bene intelligere diligere et possificare, 
 
 310. De preedestinatione et libero arbitrio. 
 
 311. Liber alius de prsedestinatioue, 
 
 312. Liber de natura angelica. 
 
 313. Liber de locutione angelorum. 
 
 314. Liber de bierarchiis et ordinibus angelorum. 
 
 315. De angelis bonis et malis. 
 
 316. Liber de conceptu virginali. 
 
 317. Liber alius conceptu virginali. 
 
 318. Liber de creatione. 
 
 319. Liber de justitia Dei. 
 
 168 
 
JBibltOGtapb^ 
 
 320. Liber de conceptione Virginis Mariae. 
 
 321. Liber de angelis. 
 
 In addition to this long list of works on every con- 
 ceivable science the author of the "Acta Sanctorum" 
 gives a list of forty-one books on magic and alchemy 
 wrongly attributed to Lull or published under his name 
 by others of his age. 
 
 The following of Lull's works \weTQ printed : 
 
 Collected works of Lull, 10 vols. Salzinger, Mainz, 
 
 1721-42. 
 Collected works of Lull [?]. Rossel6, Palma, 1886. 
 Ars Magna generalis ultima. Majorca, 1647. 
 Arbor Scientise. Barcelona, 1582. 
 Liber Qusestionum super quatuor, etc. Lyons, 1451. 
 Quaestiones Magistri, etc. Lyons, 1451. 
 De articulis fidei, etc. Majorca, 1578. 
 Controversia cum Homerio Sarraceno. Valencia, 1510. 
 De demonstratione Trinitatis, etc. Valencia, 1510. 
 Libri duodecem princip., etc. Strasbourg, 1517. 
 Philosophise in Averrhoistas, etc. Paris, 1516. 
 Phantasticus. Paris, 1499. 
 
 Lull's Catalonian poetry and proverbs can be found 
 in collections of Provence literature ; see especially the 
 life of Lull by Adolf Helfferich. 
 
 B. Books about Raymupd Lull 
 
 Bouvelles : Epistol. in Vit. R. Lull eremitae. Amiens. 
 
 Pax: Elogium Lulli. Alcala, 1519. 
 169 
 
JSloarapb^ ot IRa^muuD Xull 
 
 Segni : Vie de R. Lulle. Majorca, 1605. 
 Colletet : Vie de R. Lulle. Paris, 1646. 
 Perroquet : Vie et Martyre du docteur illuming R. Lulle. 
 
 Vendome, 1667. 
 Nicolas de Hauteville : Vie de R. Lulle. 1666. 
 Vernon : Hist, del la saintete et de la doctrine de R. 
 
 Lulle. Paris, 1668. 
 Anon. : Dissertacion historica del rulto in memoril del 
 
 beato R. Lulli. Majorca, 1700. 
 Wadding: Annales Franciscan, t. iv., p. 422, 1732. 
 Antonio: Bibl. Hisp. Vetus, vol. ii., p. 122. Madrid, 
 
 1788. 
 Loev : De Vita R. Lulli specimen. Halle, 1830, 
 Del6cluze : Vie de R. Lulle (in Revue des Deux Mondes. 
 
 November 15, 1840). Paris, 1840. 
 
 * Helfferich : Raymund Lull und die Aufange d. Cata- 
 
 lonischen Literature. Berlin, 1858. 
 *Neander: Church History, vol. iv. London, 1851. 
 
 * Maclear : History of Christian Missions in the Middle 
 
 Ages. London, 1863. 
 
 * Tiemersma : De Geschiedenis der zending to top den 
 
 tijd der Hervorming. Nijmegen, 1888. 
 
 * Keller : Geisteskampf des Christentums gegen d. Is- 
 
 lam bis zur zeit der Kreuzziige. Leipzig, 1896. 
 
 * Noble : The Redemption of Africa, vol. i. New 
 
 York, 1899. 
 
 * [Encyclop. Brit., ninth edition, vol. xv., p. 63. Mc- 
 
 Clintock and Strong's Cyclopedia, vol. v., p. 558. 
 Church Histories. Short History of Missions by Dr. 
 George Smith, etc.] 
 
 * Consulted in the preparation of this biography. 
 170 
 
Bibliograpby 
 
 *"Acta Sanctorum," vol. xxvii., pp. 581-676, 1695- 
 i867.t 
 
 * Consulted in the preparation of this biography. 
 
 f Translation of the titles of the chief articles on Ray- 
 mund Lull in "Acta Sanctorum." (On character and 
 origin of this stupendous work see McClintock and 
 Strong, vol. i.,p. 57) : 
 
 1. Brief notice of the Saint. 
 
 2. The Cult sacred to Lull with ceremonies and mass. 
 
 3. The remarkable mausoleum, epitaphs, etc. 
 
 4. On those who wrote the Life of St. Raymund from 
 
 an earlier one after the year 1400. (Waddington's 
 is based on this, but it contains fables.) 
 
 5. Letters of Custererius proving authenticity of the old 
 
 "Life." 
 
 6. On the lineage, birth, and wanderings of Lull up to 
 
 the end of the Thirteenth Century. 
 
 7. Works and journeys of Lull in the Fourteenth Cen- 
 
 tury, with a chronology. 
 
 8. On the office of Seneschal which Lull held. 
 
 9. Some difficulties met in the acts of Lull which must 
 
 be reconciled by authors in the future. 
 
 10. On the money presented by R. Jacobus to the en- 
 dowed missionary colleges which Lull founded and 
 on leaves of the mastic tree marked with letters in 
 Mt. Randa (Roda). 
 
 11. St. Raymund is shown to have investigated nothing 
 by chemical experiment, i.e., he was not an alche- 
 mist. 
 
 12. "Life Number One " — by an anonymous contempo- 
 rary while Lull was still alive. From a manuscript. 
 
 171 
 
Bto^rapbp of IRai^munb ^ull 
 
 13. "Life Number Two " — by Carolus Bovillus Samaro- 
 brinus. Edition Benedictus Gononus. Four chap- 
 ters. 
 
 14. Eulogy of the divine Raymund Lull, Doctor lUu- 
 minatus and martyr, by Nicholas de Pax ; from 
 Complutensian edition, 1519. 
 
 15. 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 Baptistae Sollerii, 
 
 17. Conclusion of the acts of Lull giving examples ot 
 his heroic courage by J. B. S. 
 
 172 
 
Princeton Theological Semmary-Speer Library 
 
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