Lully appears to have been in many points in ad- vance of his contemporaries. Although at the time of his conversion he incUned to a life of asceticism, he af- terwards declared himself strongly against the monastic spirit of his age. He deplored it as a great evil that pious monks retired into solitudes, instead of giving up their lives for their brethren, and preaching the Gospel among the infidels. Concerning pilgrimages, he eon- trasteil the gorgeous processions of the pilgrims with the entry of Christ into Jerusalem ; what he did to seek
men, and what they do to seek him, and exclaimed, "We see the pilgrims travelling away into distant lands to seek thee, while thou art so near that every man, if he would, might find thee in his own house and cham- ber. . . . The pilgrims are so deceived by false men, whom they meet in tavenis and churches, that many of them, when they return home, show themselves to be far worse than they were when they set out on their pilgrimage." As a theologian, LuUy, as we have seen from his history, was a self-taught man, not having been trained in the school of any of the great teachers of his time. The specidative and the practical were intimate- ly blended in his mind, and so they ar% also in his sys- tem. "His speculative turn entered even into his en- thusiasm for the cause of missions, and his zeal as an apologist. His contests, growing out of this latter in- terest, with the school of Averroes, with the sect pro- ceeding from that school which affirmed the irreconcila- ble opposition between faith and knowledge, would nat- urally lead him to make the relation subsisting between these two a matter of special investigation. It is true, the enthusiasm for truth which filled his mind, the un- ion of a fervid imagination with logical formalism, led him to form extravagant hopes of a fancied absolute method adapted to all science — applicable, also, to the truths of Christianity, and by which these truths could be demonstrated in a convincing manner to every man. Yet his writings generally abound — far more than that formal system of science, his A is magna — in deep apol- ogetic ideas. The enthusiasm of a most fervent love to God, a zeal equally intense for the cause of faith and the interests of reason and science, expressed themselves everywhere in his works" (Neander, Ch. Hist, iv, 42G).
One of his biographers states that the works of Lully numbered four thousand. INIost of them are con- tained in an edition published at Mayence (10 vols, fol.), under title " LuUi Opera omnia, per Baccholium collecta, curante electore Palatino, et edita per Saltzingerum." The}' may be divided into four classes: I. Works con- cerning the " Ars magna:" Ars generalis ; Ars demon- straliva ; A rs inventiva ; A is esrposiiiva ; A ?•« hrevis ; Tabula generalis ; A rs magna generalis ultima (this lat- ter was published separateh', Majorca, 1647) ; A rhor Sci- enticB (Barcelon. 1582); Liber Quasiionum super qiiaiuor libris senteniiannn (Lyons, 1451) ; Qucesiiones magisiri Tkomce Alubatensis soluim secundum Artem (Lyons, 1451). II. Religious works : I)e articulis Jidei Chris- tiance demonstrative probeitis (Majorca, 1578) ; Contro- versia cum Homerio Sarraceno (Valencia, 1510) ; Be Demonstratione Trinitatis per aguiparantiam (Valencia, 1510); Liber 7iatcdis pueii Jesu, HI. Against the Aver- roists : Libi-i duodecim Principiorum Philosop/iice, con- tra Averrhoistas (Strasb. 1517); Philosopkice, in Aver- rkoistas, Expositio (Paris, 1516). IV. The works in which he speaks of himself, as the Phantasticvs (Paris, 1499), and a very curious biography of R. Lidly pre- served in MS. in the college of Sapientia, at Rome, and which appears to have been written by himself. To these must be added his numerous unpubhshed works, preserved in the Imperial Library-, the libraries of the Arsenal and Ste. Genevieve, at Paris, and those of An- gers, Amiens, the Escurial, etc. We might also men- tion a number of works on alchemj' generally attributed to him, but distinguished critics incline to the opinion that they are due to another person of tlie same name. Indeed, it appears certain that under the name of R. LuUe several distinct persons have been confounded to- gether.
See Wadding, Vie de R. Lulle ; BouveUes, Epistol. in Vit.P.Lull.eremita: (Amiens, 1511) ; Fax,Elogium Lulli (Alcala, 1519); Segni, T7t de R. Lulle (Majorca, 1605); Collctct, He de R. Lulle (Paris, 1C46) ; Perroquet, T/e et Martyre da docteur illumine R. Lidle (Vendome, 1667) ; Vernon, IIisf.de la saintete et de la doctrine de R.Lidle (Paris, 1668); Bissertacion historica del ridto in memo- ril del beato R. Lulli (IMajorca, 1700) ; Loev, De Vita R. Lidli specimen (Halle, 1830) ; Delecluze, Vie de R. Lulle,
LUMINUM DIES
560
LUNT
in the Revue des Deux Mondes, Nov. 15, 1840 ; Haureau, Hist, de la Scholastique, ii ; Eenan, A verrkoes et VA ver- rhoiAme ; liousselot, Ilisi. ])kilosvphiqiie du Moyen-Age, iii. 7(5-141 ; Helffereich, Raymond Lidl (Bcrl. 18*58, 8vo) ; and especially Kitter, Gesch. d. Christl. Philos. iv,486 sq.; Maclear, Hist, of Christian 3Iissions in the Middle A f/es, p. 354 sq. ; Hoefer, Nouv. Biogi: Generale, xxxii, 222 ; Herzog, Real-Encyklop. viii, 558. (J. H. W.)
Luminum Dies {Day of Lights), another name for the Kpiphduy (ij. v.), supposed to be the day of our Sav- iour's haiitism, and so named because baptism was fre- quently called lux, or light. — Farrar, Eccles. Diet.