image, unless it be so of itself, in truth?’
301 The Beloved created, and the Lover destroyed. The Beloved judged, and the Lover wept. Then the Beloved created glory again for the Lover.
The Beloved finished His work, and the Lover remained for ever in the companionship of his Beloved.
302 By verdant paths, with feeling, imagination, understanding and will, the Lover went in search of his Beloved. And in those paths the Lover endured griefs and perils for his Beloved’s sake, that he might lift up his will and understanding to his Beloved, who wills that His lovers may comprehend and love Him exceedingly.
303 The perfection of the Beloved uplifted His Lover, and his own shortcomings cast him down. Which of these two forces, think you, has by nature the greater power over the Lover?
304 ‘Thou hast placed me, O my Beloved, between my evil and Thy good.
On Thy part may there be mercy and pity, patience, humility, pardon, restoration and help; on mine let there be contrition, perseverance and remembrance of Thy sacred Passion, with sighs and tears.’
305 ‘O Beloved, that makest me to love, if Thou aidest me not, why didst Thou will to create me, and why didst Thou endure grief for my sake and bear Thy so grievous Passion? Since Thou didst help me thus to rise, my Beloved, help me also to descend to the remembrance and hatred of my faults and failings, that my thoughts may the better rise again to desire, honour and praise Thee.’
306 ‘My will, O Beloved, hast Thou made free to love Thy honour or despise Thy worth, that in my will my love to Thee may be increased; and in granting me this liberty, O Beloved, hast Thou put my will into danger. Remember, then, Thy Lover in this danger, that I may place in servitude my free will, praise Thy honour, and multiply tears and grief in my heart.’
307 ‘O Beloved, never from Thee came fault nor failing to Thy Lover, nor can Thy Lover attain to perfection but through Thy grace and mercy.
Then, since the Lover has Thee in such possessions, do Thou remember him in his perils and tribulations.’
308 ‘O Beloved, who in one Name, Jesus Christ, art called both God and Man, by that Name my will seeks to adore Thee as God and Man. And if Thou, Beloved, hast so greatly honoured Thy Lover, through none of his merits, why honourest Thou not so many ignorant men, who knowingly have been less guilty of dishonouring Thy Name, Jesus Christ, than has this Thy Lover?’
309 The Lover wept, and he spake to his Beloved in these words: ‘O Beloved, never wert Thou sparing or aught but liberal to Thy Lover, in giving him being or in granting him many creatures to serve him.
Then wherefore, O Beloved, Thou who art sovereign liberality, shouldst Thou be slow to give Thy Lover tears, thoughts, griefs, wisdom and love that he may do honour to Thy Name? So then, O Beloved, Thy Lover asks of Thee long life that he may receive of Thee many of the gifts aforesaid.’
310 ‘O Beloved, if Thou dost help just men against their mortal enemies, help to increase my thoughts and desires for Thy honour. And if Thou dost help sinners to lead just lives, help Thy Lover that he may sacrifice his will to Thy glory; and as to his body, that he may tread the martyr’s path as a testimony of love.’
311 The Lover made complaint to his Beloved of temptations which came to him daily to disturb his thoughts. And the Beloved answered him: ‘Such temptations are occasions of recourse to the memory, that the lover may think upon God and love His grace and honour.’
312 The Beloved had mercy upon His Lover, because of His perfect love, and because of His Lover’s needs. Which of those two reasons, think you, moved the Beloved the more strongly to forgive His Lover’s sins?
313 Our Lady and the Saints and angels in glory cried to my Beloved: ‘Remember the errors into which the world has fallen through ignorance, but remember how great is Thy justice, O Beloved, and how great the ignorance of Thine enemies.’
314 The Lover lifted up the powers of his soul, and mounted the ladder of humanity to glory in the Divine Nature; and from the Divine Nature the powers of his soul descended, to glory in the human nature of his Beloved.
315 The straiter are the paths along which the Lover journeys to his Beloved, the vaster is his love; and the straiter his love, the broader are the paths. So that however it be the Lover receives love, trials and griefs, comforts and joys from his Beloved.
316 Love comes from love, thoughts from thoughts and tears from griefs; and love leads to love, as thoughts lead to tears and griefs to sighs.
And the Beloved watches His Lover, who bears all these afflictions for His love.
317 The desires of the Lover and his memories of the Beloved’s greatness kept vigils and went on journeys and pilgrimages. And they brought to the Lover graces which lit up his understanding and made his will to increase in love.
318 With his imagination the Lover formed and pictured his Beloved’s Countenance in bodily wise, and with his understanding he beautified It in spiritual things; and with his will he worshipped It in all creatures.
319 The Lover purchased a day of tears with another of thoughts; and a day of love came through a day of tribulations; and both his thoughts and his love were increased.
320 The Lover was in a far country, and he forgot his Beloved, but was sad at the absence of his lord, his wife, his children and his friends.
But soon the memory of his Beloved returned to him, that he might be comforted, and that his exile might cause him neither vexation nor sorrow.
321 The Lover heard his Beloved’s words; his understanding beheld Him in them; his will had pleasure in that which he heard; and his memory recalled his Beloved’s virtues and His promises.
322 The Lover heard men speak evil of his Beloved, and in this evil-speaking his understanding perceived his Beloved’s justice and patience; for His justice would punish the evil-speakers, while His patience would await their contrition and repentance. In which of these two think you that the Lover believed more earnestly?
323 The Lover fell sick, and made his testament with the counsel of his Beloved. His sins and faults he bequeathed to penance and contrition; worldly pleasures to contempt. To his eyes he left tears; to his heart sighs of love; to his understanding his Beloved’s graces, and to his memory the Passion which his Beloved endured for love of him. And to his activity he bequeathed the guidance of unbelievers, who go to their doom through ignorance.
324 The scent of flowers brought to the Lover’s mind the evil stench of riches and meanness, of old age and lasciviousness, of discontent and pride. The taste of sweet things recalled to him the bitterness of temporal possessions and of entering and quitting this world. The enjoyment of earthly pleasures made him feel how quickly this world passes, and how the delights which are here so pleasant may be the occasion of eternal torments.
325 The Lover endured hunger and thirst, cold and heat, poverty and nakedness, sickness and tribulations; and he would have died had he not had remembrance of his Beloved, who healed him with hope and memory, with the renunciation of this world and contempt for the revilings of men.
326 The Lover made his bed between trials and joys: in joys he lay down to sleep and in trials he awakened. Which of these two, think you, was nearer to the bed of the Lover?
327 In anger the Lover lay down to sleep, resenting the revilings of men; in patience he awakened, remembering his Beloved. Which, think you, did the Lover feel the more deeply--the love of his Beloved or the scorn of men?
328 The Lover thought upon death, and he was afraid, until he remembered the city of his Beloved, to which love and death are the gates and the entrance.
329 Two men were disputing concerning simplicity, the one against the other. And the one said: ‘The simple man is he who knows nothing.’ The other said: ‘The simple man is he who lives without sin.’ And the Lover came and said: ‘True simplicity has he who commits all his ways to my Beloved.’
330 ‘For simplicity is to exalt faith above understanding, which it so far exceeds, and in all that pertains to my Beloved it is to avoid completely all things vain, superfluous, curious, over-subtle and presumptuous. For all these are contrary to simplicity.’
331 Another time they both inquired of him, asking that he would tell them if the science of the simple is a great one. He answered: ‘The science of great sages is as a great heap of a few grains, but the science of the simple is a small heap of numberless grains, because neither presumption nor curiosity nor over-subtlety are added to the heap of simple men.’ ‘And what is the work of presumption and curiosity?’ The Lover replied: ‘Vanity is the mother of curiosity, and pride is the mother of presumption, and therefore is their work the work of vanity and pride. And the enemies of my Beloved are known by presumption and curiosity, even as love for Him is acquired by simplicity.’
332 The Lover lost a jewel which he greatly prized, and was sorely distressed, until his Beloved put to him this question: ‘Which profiteth thee more, the jewel that thou hadst or thy patience in all the acts of thy Beloved?’
333 Many lovers came together, and they asked Love’s messenger where and in what thing the heart was most ardently inflamed with devotion and love. Love’s messenger answered: ‘In the House of God, when we humble ourselves and adore Him with all our powers; for He alone is Holiest of the holy. And those that know not how to do this, know not what it is truly to love Him.’
334 The Lover thought upon his sins, and for fear of hell he would fain have wept, but he could not. So he begged Love to give him tears, and Wisdom answered that he must weep earnestly and often, but for the love of his Beloved rather than for the pains of hell; for tears of love are more pleasing to Him than tears shed through fear.
335 The Lover obeyed Wisdom; and, on the one hand, he shed many and great tears for love’s sake, and, on the other, few and small tears for fear, that by love and not by fear he might honour his Beloved. And the tears which he shed for love brought him solace and rest, while the tears of fear gave him sorrow and tribulation.
336 The Lover fell asleep while thinking on the trials and the obstacles which he met in serving his Beloved; and he feared lest through those hindrances his works might be lost. But the Beloved sent consciousness to him, and he awakened to the merits and powers of his Beloved.
337 The Lover had to journey long over roads that were rough and hard; and the time came when he should set out, carrying the heavy burden that Love makes his lovers to bear. So the Lover unburdened his soul of the cares and pleasures of this world, that his heart might bear the weight with more ease, and his soul journey along those roads in its Beloved’s company.
338 Before the Lover, one day, they spoke ill of the Beloved, and the Lover made neither reply nor defence of his Beloved. Which, think you, was the more to be blamed, the men who spoke ill of the Beloved, or the Lover who was silent and defended Him not?
339 As the Lover contemplated his Beloved, his understanding conceived subtleties and his will loved Him more and more. In which of the two think you that memory grew more fruitful in thinking on the Beloved?
340 With fervour and fear the Lover journeyed abroad to honour his Beloved. Fervour bore him along and fear preserved him from danger. And while the Lover was journeying thus, he found sighs and tears, which brought him greetings from his Beloved. Through which of these four companions think you that the Lover received the greatest consolation in his Beloved?
341 The Lover gazed upon himself that he might be a mirror in which to behold his Beloved; and he gazed upon his Beloved, as in a mirror wherein he could learn to know himself. Which of these two mirrors, think you, was the nearer to his understanding?
342 They asked the Lover in what manner the heart of man was turned towards the love of his Beloved. He answered them and said: ‘Even as the sunflower turns to the sun.’ ‘How is it, then, that all men love not thy Beloved?’ He answered: ‘They that love Him not have night in their hearts, because of their sin.’
343 Theology and Philosophy, Medicine and Law met the Lover, who asked them if they had seen his Beloved. The first wept, the second was doubtful, but the other two were glad. What, think you, was the meaning of these happenings to the Lover that was seeking his Beloved?
344 Full of tears and anguish the Lover went in search of his Beloved, by the path of the senses and also by the intellectual road. Which of those two ways, think you, did he enter first, as he went after his Beloved? And in which of them did the Beloved reveal Himself to him the more openly?
345 The Lover met an astrologer, and inquired of him: ‘What means thy astrology?’ He replied: ‘It is a science that foretells things to come.’ ‘Thou art deceived,’ said the Lover; ‘it is no science, but one falsely so called. It is necromancy, or the black art, in disguise, and the science of deceiving and lying prophets which dishonour the work of the sovereign Master. At all times it has been the messenger of evil tidings; and it runs clean contrary to the providence of my Beloved, for in place of the evils which it threatens He promises good things.’
346 The Lover went forth, crying: ‘Oh, how vain are all they who follow after lust of knowledge and presumption! For through lust of knowledge do they fall into the greatest depths of impiety, insulting the Name of God and with curses and incantations invoking evil spirits as good angels, inventing them with the names of God and of good angels, and profaning holy things with figures and images and by writings. And through presumption all errors are implanted in the world.’ And the Lover wept bitterly, for all the insults which are offered to his Beloved by ignorant men.
347 At the Day of Judgment the Beloved will cause all that men have given Him in this world to be placed on one side, and on the other side all that they have given to the world. Thus it shall be clearly seen to what extent they have loved Him, and which of their two gifts is the greater and nobler.
348 The Lover’s will was enamoured of itself and the understanding asked: ‘Is it more like the Beloved to love oneself or to love the Beloved? For the Beloved is to be loved more than anything beside.’
With what answer, think you, could the will make reply to the understanding most truly?
349 ‘Say, O Fool, what is the greatest and noblest love to be found in the creature?’ He answered: ‘That which is one with the Creator.’
‘And why so?’ ‘Because there is nothing with which the Creator can make nobler a creature.’
350 One day the Lover was at prayer, and he perceived that he wept not; and in order that he might weep he bade his thoughts to think upon wealth, and women, and sons, and meats, and vainglory. And his understanding found that more men have each of the things aforesaid to their servants than has his Beloved. And thereupon were his eyes wet with tears, and his soul was in sorrow and pain.
351 One day the Lover was looking towards the east, and towards the west, towards the south and towards the north, and he espied the Sign of his Beloved. And therefore he caused that Sign to be engraven, and at each of its four extremities he had a precious jewel set, as bright as the sun. That Sign he wore ever upon him, and it brought the Truth to his remembrance.
352 The Lover was walking pensively, thinking on his Beloved, and he found on the way many people and great multitudes who asked him for news. And the Lover, who was rejoicing in his Beloved, gave them not that which they asked of him, and said that he could not reply to their words without departing far from his Beloved.
353 Behind and before was the Lover vested in love, and he went seeking his Beloved. Love said to him: ‘Where goest thou, O Lover?’ He answered: ‘I go to my Beloved, that thou mayest be increased.’
354 ‘Say, O Fool, what is Religion?’ He answered: ‘Purity of thought, and longing for death by which the Beloved may be honoured, and renouncing the world, that nothing may hinder one from contemplating Him and speaking truth of His Name.’
355 ‘Say, O Fool, what are trials, sighs, laments, afflictions, perils, tears?’ He answered: ‘The joys of the Beloved.’ ‘And why are they so?’
‘That He may be the more deeply loved by reason of them, and the Lover be the more bounteously rewarded.’
356 The Lover passed through divers places and found many men who were rejoicing, laughing and singing and living in great joy and comfort.
And he wondered if this world were meant for laughing or for weeping.
357 So the Virtues came, to pronounce upon that question. And Faith said: ‘It is for weeping, because the faithless are more in number than the believers.’ Hope said: ‘It is for weeping, because few are those that hope in God, whereas many put their trust in the riches of earth.’
Charity said: ‘It is for weeping, because so few are those that love God and their neighbour.’ And there followed the other Virtues, and so declared they all.
358 The lovers sought to prove Love’s messenger, and they said that they should go through the world, crying that worshippers must honour servants as servants and the Lord as a lord, so that their requests might better be heard, and because there needs not to love, save the Beloved.
359 They asked Love’s messenger whence came to the Beloved so many useless servants, viler, more abject, and more contemptible than secular men. Love’s messenger answered and said: ‘They come through the fault of those whose task it is to furnish their Sovereign,--the King of Kings,--the Beloved,--with servants. They make no question, as they ought, concerning the wisdom nor the lives nor the habits of those whom they choose. And those whom they will not take for His train they allow to serve the Eternal King in His palace, and in the most holy ministry of His Table. Wherefore ought they to fear the severest retributions when they are called by the Beloved to their account.’
360 They asked the Lover: ‘In which is love greater, in the Lover who lives or in the Lover who dies?’ He answered: ‘In the Lover who dies.’
‘And why?’ ‘Because in one who lives for love it may yet be greater, but in one who dies for love it can be no greater.’
361 Two lovers met: the one revealed his Beloved, and the other learned of Him. And it was disputed which of those two was nearer to his Beloved; and in the solution the Lover took knowledge of the demonstration of the Trinity.
362 ‘Say, O Fool, why dost thou speak with such subtlety?’ He answered: ‘That I may raise my understanding to the height of my Beloved’s greatness, and that thereby more men may honour, love and serve Him.’
363 The Lover drank deeply of the wine of memory, understanding and love for his Beloved. And that wine the Beloved made bitter with His Lover’s tears.
364 Love heated and inflamed the Lover with remembrance of his Beloved; and the Beloved cooled his ardour, with sorrows and tears and forgetfulness of the delights of this world, and the renunciation of vainglories. So his love grew, when he remembered wherefore he suffered grief and affliction, and the men of the world persecutions and trials.
365 They asked the Lover this question: ‘Wherein dies love?’ The Lover answered: ‘In the delights of this world.’ ‘And whence has it life and sustenance?’ ‘In thoughts of the world to come.’ Wherefore they that had inquired of him prepared to renounce this world, that they might think the more deeply upon the next, and that their love might live and find nourishment.
366 ‘Say, O Fool, what is this world?’ He answered: ‘It is the prison-house of those that love and serve my Beloved.’ ‘And who is he that imprisons them?’ He answered: ‘Conscience, love, fear, renunciation and contrition, and the companionship of wilful men.’
‘And who is he that frees them?’ ‘Mercy, pity and justice.’ ‘And where are they then sent?’ ‘To eternal bliss, and the joyful company of true lovers, where they shall laud, bless and glorify the Beloved everlastingly, to whom be ever given praise, honour and glory throughout all the world.’
FOOTNOTES: [2] The date of _Blanquerna_, and hence of our classic, is put down at 1283.
[3] Lull is said to have been enticed to England (in the summer of 1305) by King Edward I, who believed him to have the secret of the Philosopher’s Stone. But this story has no sure foundation.
[4] Less than half of these works are theological. The remainder deal with the most diverse subjects, such as metaphysics, logic, ethics, physics, medicine, mathematics, and chemistry.
[5] Works of Lull himself.