This terrible shock marked the first stage in Lull’s conversion9. He went back to the palace another man—as taciturn and sombre as he had formerly10 been gay and jovial11. The tradition may well be true that he saw at this time a vision of the Crucified, saying, ‘Ramón, follow Me’: he himself in some lines of autobiography12 tells us of five such visions, though when they occurred is not certain. Be this as it may, he turned from his evil life and fixed13 his affections on God:
When I was grown and knew the world and its vanities, I began to do evil and entered on sin. Forgetting the true God I went after carnal things. But it pleased Jesus Christ in His great pity to present Himself to me five[4] times as if crucified, that I might remember Him and set my love on Him, doing what I could that He might be known through all the world and the truth be taught concerning the great Trinity and the Incarnation. And thus I was inspired and moved by so great love, that I loved no other thing but that He should be honoured, and I began to do Him willing service.[1]
From the first, as these lines significantly bear evidence, Lull’s new ideals were directed towards specific objects. He was set upon the conversion of the Jews and Mohammedans who figured so largely in thirteenth-century Spain. And setting aside emotional methods as resolutely14 as the idea—so general then—of conversion by force, he began to ponder what he conceived to be worthy15 means of compassing his aim—a progressive and unanswerable appeal to the reason. A sermon heard on the Feast of St. Francis (October 4, 1266) supplied the spark which kindled16 Lull’s plans into action. He sold all his land, with the exception of a portion retained for himself and his family, gave up his position of seneschal in the royal palace, and retired17 first to a Cistercian monastery18 and later to Mount Randa, near Palma, living there a life of study and meditation19 with the object of fitting himself to become a missionary20 to the Moslems.
The record of Lull’s life in Mount Randa is one not only of prayer, fast and vigil, ecstasy21 and vision,[5] but of the study of Arabic and the elaboration of his scheme of a book which was to illuminate22 and convert the world. He believed this Art General to be directly inspired by the Holy Spirit. Once it was sufficiently23 developed he turned in his practical way to means by which its study could be advanced. To King James II of Majorca were explained the scholar’s vast plans for the conversion of Islam; the King submitted them to one Bertram de Berengario, a professor of theology, and, when satisfied of their orthodoxy, endowed a college in Miramar for the training in sciences and languages of thirteen Franciscan missionaries24 to the Saracens (1275). Thus one part of Lull’s ideals was realised.
For a short time he remained at Miramar, teaching Arabic and the Art General. But before long we find him lecturing on the Art in Montpellier, which was part of the Majorcan kingdom. Then he is at Rome, where his enterprise is sanctioned by the Pope, and a School of Oriental Languages founded. He spends two years lecturing in the University of Paris, learning all the time as well as teaching. A college is founded in Navarre through King Philip of France. Lull goes farther afield—to Palestine, Egypt, Ethiopia and Morocco. In 1282 we read of his being back in France again, at Perpignan. Success continues to attend him, but not in a measure that can satisfy his ardent25 soul.[6] Ever burning for more triumphs, he resolves at last to put the lukewarmness of Europe to shame, and to go himself to Africa as an Apostle of the Faith.
After some delay (the chronology of this period is very uncertain[2]) he set sail from Genoa, and landed in Tunis about 1291. Professing26 only a desire to learn the truth—to convert or be converted as events might prove—he began to debate in public with the Moslems, following his own logical method. He was only too successful. Many of the infidels, attracted by his reasoning, embraced Christianity; but the monarch28 began to fear for his throne, and before long Lull found himself in prison. Condemned29 to death for his preaching, he was reprieved30 by the intercession of a Saracen of influence, and banished31 from Africa, leaving Tunis amid insults and blows, on pain of being stoned to death should he ever return. For a time he evaded32 his enemies and remained in the country, but a year of this life showed him its futility33, and he returned to Naples. Here he remained writing and teaching for a time; then he went to Rome (c. 1296), attempting unsuccessfully to obtain sanction for new missionary projects; again we find him in Genoa, next in Paris (1297-8), back in Majorca, once more in Genoa (1300), then on a new campaign in Cyprus[7] and Armenia (1300-2), back via Rhodes and Malta, where he made stays, to Genoa and Paris (1303), Palma, Barcelona, Lyon and Montpellier (1305).[3] Here he saw both the King and Pope Clement34 V. With the former he planned a crusade for the Holy Land, but the latter, much occupied in other affairs, gave him no support.
Everywhere and always evangelisation filled his thoughts. No difficulty or objection, as the records of these years show, could curb35 his zeal36; the thought of imprisonment37 or torture made no difference to his plans, while to die a martyr38’s death when his work should be done was his great ambition. ‘Foolish Lover,’ says an imaginary opponent to him in his little classic, ‘why dost thou weary the body, throw away thy wealth and leave the joys of this world, and go about as an outcast of the people?’ And his reply is the simplest imaginable. ‘To honour my Beloved’s Name, for He is hated and dishonoured39 by more men than honour and love Him.’
In 1306 Lull determined40 to make an attempt to preach once more in Africa. At the outset he was successful, founding a school at Bona, where he[8] first went. But on proceeding41 to Bugia, and beginning to preach in the market-place, he was promptly42 arrested, all but stoned by the crowds, summarily tried, and imprisoned43 in a loathsome44 dungeon45 with a view to later execution. Something in Lull’s personality, however (or, as some say, the pleas of certain Catalan and Genoese inhabitants), saved him once more; he was even allowed the privilege of a disputation with a Mohammedan champion, and eventually was exiled again in the same year of his leaving Italy.
The ship in which he was returning suffered shipwreck46 off Pisa, where he landed and remained for two years. In Pisa he wrote a book incorporating his memorable47 dispute with the Saracen apologist and other experiences in Africa. But it would seem that these experiences had been modifying his belief in intellectual conversion, for he approached Pope Clement V again with proposals for a new crusade. Enthusiasm for crusades, however, was a thing of the past, and neither the Pope nor Italy as a whole gave the scheme any support.
So this dauntless fighter went once more to Paris, which at that time was in the grip of Averroism, and hence provided a new field for missionary effort. Seventy-three years old as he was, Lull lectured, wrote, and taught unceasingly against the infidel philosophy, and won for himself fresh glory,[9] accomplishing in Europe what only physical force withheld48 from him in Africa. King Philip, his royal admirer, gave him the name of docteur illuminé, by which, in one or another of its translations, he is still known to-day.
The Council of Vienne (1311-2) gave Lull another of those opportunities which he was never slow to take. The picture of the venerable missionary at the feet of the Head of the Church, pouring forth49 his impassioned pleas for those enterprises which authority so hesitated to allow, is indeed a moving one. He painted the glory of recovering the Holy Places, the plight50 of the Christians51 in Armenia, and the peril52 which the Greeks were in from the Turks—themes not exhausted53 even after seven hundred years. These, however, were but a few of Lull’s representations. The number of his requests which were granted was relatively54 small, but among them was a wider scheme than any yet sanctioned for a system of colleges for the teaching of missionary languages. This earnest of the continuance of his work must have encouraged beyond measure one who, in the natural course of life, was nearing the end of his activities.
Perhaps it was this, indeed, which inspired him to cross once more to Africa, to brave its terrors and to suffer martyrdom for the Faith at last—as from his conversion he had wished—if it might be the will[10] of God. And the will of God it proved to be. On August 14, 1314, he set out from Palma for Bugia. On his arrival he began his work less openly than before, and for some months contrived55 to preach secretly, make conversions56 and confirm the faithful of earlier days. He passed to Tunis, where he had further success, but for some unknown reason was compelled to return to Bugia. Success made him bold. Feeling perhaps that the hour of supreme57 effort—even if it meant the supreme sacrifice—had come, he threw prudence58 to the winds, assembled a vast concourse, and, proclaiming himself that same Ramón who had formerly been condemned in Bugia, he preached once more the faith of the Saviour59. This time the crowd broke loose, and not only clamoured for Lull’s death, but took him out of the city and stoned him (June 30, 1315), even as a Jewish mob had stoned the first of Christian27 martyrs60.
Various accounts are given of his burial. It seems that two Genoese merchants begged his body and carried it to Majorca, but some versions have it that a great pyramid of light aided them in their search for it, that life remained in the body until it reached Palma, and that adverse61 winds forced the vessel62, which was making for Genoa, to land at Lull’s birthplace. Here the body was received with the greatest sorrow and mourning, and buried with[11] due solemnity in the sacristy of the convent of St. Francis of Assisi.
Ramón Lull was beatified by Pius IX. The title-page of his great romance, Blanquerna, calls him ‘Doctor illuminate, Martyr unconquered of Jesus Christ, Master universal in all arts and sciences.’ But in his own country Lull receives the simpler homage63 of a saint.
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1
lull
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| v.使安静，使入睡，缓和，哄骗；n.暂停，间歇 | |
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discretion
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| n.谨慎；随意处理 | |
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thereby
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| adv.因此，从而 | |
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passionately
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| ad.热烈地，激烈地 | |
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intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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conversion
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| n.转化，转换，转变 | |
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formerly
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| adv.从前，以前 | |
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jovial
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| adj.快乐的，好交际的 | |
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autobiography
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| n.自传 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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resolutely
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| adj.坚决地，果断地 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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monastery
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| n.修道院，僧院，寺院 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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illuminate
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| vt.照亮，照明；用灯光装饰；说明，阐释 | |
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sufficiently
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| adv.足够地，充分地 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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reprieved
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| v.缓期执行（死刑）( reprieve的过去式和过去分词 ) | |
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banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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evaded
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| 逃避( evade的过去式和过去分词 )； 避开； 回避； 想不出 | |
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futility
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| n.无用 | |
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clement
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| adj.仁慈的；温和的 | |
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curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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zeal
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| n.热心，热情，热忱 | |
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imprisonment
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| n.关押，监禁，坐牢 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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dishonoured
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| a.不光彩的，不名誉的 | |
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determined
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| adj.坚定的；有决心的 | |
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41
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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promptly
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| adv.及时地，敏捷地 | |
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43
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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44
loathsome
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| adj.讨厌的，令人厌恶的 | |
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45
dungeon
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| n.地牢，土牢 | |
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46
shipwreck
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| n.船舶失事，海难 | |
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47
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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48
withheld
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| withhold过去式及过去分词 | |
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49
forth
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| adv.向前；向外，往外 | |
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50
plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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51
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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52
peril
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| n.(严重的)危险；危险的事物 | |
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53
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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54
relatively
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| adv.比较...地，相对地 | |
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55
contrived
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| adj.不自然的，做作的；虚构的 | |
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56
conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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57
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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58
prudence
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| n.谨慎，精明，节俭 | |
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saviour
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| n.拯救者，救星 | |
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60
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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