Ars Inquirendi
Paper Machines Questions Sources Paper wheel

Ramon Llull

The Art of Finding

Ramon Llull (c. 1232–1316) devised his Art as a general method of inquiry and demonstration, inseparable from his project of establishing Christian truth. The Ars brevis, conventionally dated 1308, gives a concise account of his mature Art. This exhibition reconstructs its four figures, one worked argument, and the 139 questions with which Llull shows the Art at work.

About Llull and this reconstruction

Ramon Llull (c. 1232–1316) devised his Art as a general method of inquiry and demonstration, inseparable from his project of establishing Christian truth. The Ars brevis, conventionally dated 1308, gives a concise account of his mature Art. This exhibition reconstructs its four figures, one worked argument, and the 139 questions with which Llull shows the Art at work.

The questions

In the eleventh part of the Ars brevis, Llull shows the Art at work. He puts 139 questions, arranged by the twelve places of the Art that supply their answers: the four figures, the definitions, the rules, the Table, and so on. He answers some himself, often in a sentence or two. The rest he leaves to the reader, usually with a pointer to the place where the answer is to be found. This room gathers all 139 questions in Llull's order, with the Latin text and an English rendering prepared for this exhibition. Where a question was asked through a chamber of the wheels or a pair of the Third Figure, you can open that setting on the instrument above.

Llull's own introduction to the questions

De undecima parte · Quae est de quaestionibus

Haec pars diuiditur in duodecim partes seu loca, disposita et proportionata ad quaestiones, secundum materiae diuersitatem, ex qua sunt. Nam in uno loco siue parte est significata solutio unius quaestionis, et in alio loco solutio alterius quaestionis. Propter quod diuersimode applicabimus quaestiones ad praedicta loca. Et hoc duobus modis, uidelicet faciemus aliquas quaestiones, quas soluemus; et alias, quas non soluemus, similiter faciemus. Et istas dimittemus artistae bene intuenti, ut ipse bene abstrahat solutionem ab illa parte siue loco, cui quaestiones transmittemus; nam in illa parte siue loco solutio est significata. Hic uero paucas quaestiones faciemus et soluemus causa breuitatis. Nam haec Ars abstracta est ab Arte magna, ut ipsa breuius tractetur ut intellectus sub paucis uerbis apprehendat multa. Et sic intellectus est magis uniuersalis. Et per solutiones istarum quaestionum, sic positas seu datas, poterit dari solutio aliarum quaestionum suo modo. Loca siue partes, ad quas transmittemus quaestiones, sunt duodecim, ut iam supra dictum est, uidelicet: (1) Prima figura, (2) secunda figura, et (3) tertia figura, (4) quarta figura, (5) definitiones, (6) regulae, (7) tabula, (8) euacuatio tertiae figurae (9) multiplicatio quartae figurae, (10) mixtio principiorum et regularum, (11) nouem subiecta, (12) centum formae. Et primo de prima parte siue loco dicemus.

This part divides into twelve parts, or places. They are arranged and matched to the questions according to the diversity of the subject matter the questions arise from. For in one place, or part, the solution of one question is signified, and in another place the solution of another question. So we will apply the questions to these places in different ways. We will do this in two ways. We will raise some questions and solve them. We will likewise raise others and not solve them. Those last we will leave to the attentive artist, so that he can properly draw the solution out for himself from the part or place to which we send the questions. For in that part or place the solution is signified. Here, for the sake of brevity, we will raise only a few questions and solve them. This Art has been drawn out of the Ars magna so that it can be treated more briefly, and so that the intellect can take in many things in few words. In this way the intellect is more universal. And through the solutions of these questions, set out and given in this way, the solution of other questions can be given, each in its own way. The places, or parts, to which we send the questions are twelve, as was already said above. They are: (1) the First Figure, (2) the Second Figure, and (3) the Third Figure, (4) the Fourth Figure, (5) the definitions, (6) the rules, (7) the table, (8) the evacuation of the Third Figure, (9) the multiplication of the Fourth Figure, (10) the mixture of the principles and the rules, (11) the nine subjects, (12) the hundred forms. We will speak first of the first part, or place.

139 questions. In this exhibition's reading: Answered 61 · Direction given 7 · Left to the reader 71.

Answered
—
Llull supplies an answer here. Sometimes it is a short argument, sometimes only a definition or a bare yes or no.
Direction given
—
Llull says which way the answer goes, or sends the reader to a place of the Art and sketches the reasoning, but leaves the working to the reader.
Left to the reader
—
No answer is given here. Llull usually refers the reader to another part of the Art where, he says, the solution is implied.
Rule
—
the question word, one of the nine rules of part IV (B whether, C what, D of what, E why, F how much, G what kind, H when, I where, K how or with what). Where Llull names the rule himself the page says “named by Llull”; otherwise it is read off the question.

These labels and counts are the exhibition's, not Llull's. Four questions (58 to 61) share one answer; several referrals cover the questions before them.

Four short routes

The same form, three subjects

In the hundred forms, one form such as unity or plurality is asked about in God, then in the angel, then in the heavens. Three questions show the pattern.

  1. 136. Does it belong to God's unity to unite infinitely?
  2. 137. But if the question is asked about the unity of the angel: does uniting belong to it?
  3. 138. It is asked: Is there plurality in God?
XI.1 Questions through the First Figure 7 questions · 1–7

DE QVAESTIONIBVS PRIMAE FIGVRAE

1 Answered Rule B · Whether?

Quaestio: Vtrum sit aliquod ens, in quo subiectum et praedicatum conuertantur in identitate essentiae, naturae et numeri per totam primam figuram?

Question: Is there any being in which subject and predicate are interchangeable in identity of essence, nature and number throughout the whole First Figure?

Llull's answer

Et est respondendum, quod sic. Nam alias conuersio subiecti et praedicati et aequalitas essent destructae absolute; et aeternitas esset superius per infinitatem durationis, et sua bonitas, magnitudo, potestas, etc. essent inferius per finitatem; quod est impossibile.

The answer is yes. Otherwise the interchangeability of subject and predicate, and equality with it, would be destroyed outright. Eternity would then be higher, through the infinity of its duration, and its goodness, greatness, power and the rest would be lower, through their finiteness. That is impossible.

2 Answered Rule C · What?

Quaeritur: Quid est illud ens, in quo subiectum et praedicatum conuertuntur?

It is asked: What is that being in which subject and predicate are interchangeable?

Llull's answer

Et respondendum est, quod Deus est illud ens. Talis quidem conuersio non potest esse, nisi in subiecto infinito et aeterno.

The answer is that God is that being. Such interchangeability can exist only in a subject that is infinite and eternal.

3 Left to the reader Rule B · Whether?

Quaeritur: Vtrum diuina bonitas habeat ita in se magnam bonificationem, sicut diuinus intellectus intellectionem?

It is asked: Does the divine goodness have as great a bonification in itself as the divine intellect has understanding?

4 Left to the reader Rule E · Why?

Quaeritur: Quare Deus ita in se habet magnam agentiam, sicut existentiam?

It is asked: Why does God have as great an agency in himself as he has existence?

5 Left to the reader Rule D · Of what?

Quaeritur: Deus de quo potest tantum, quantum ipse est?

It is asked: By virtue of what can God do as much as he himself is?

6 Answered Rule E · Why?

Quaeritur: Quare homo et animal non conuertuntur?

It is asked: Why are the human being and the animal not interchangeable?

Llull's answer

Et ad hoc respondendum est: Ex eo, quia conuersio non potest fieri inter maius et minus, sed inter aequalia.

The answer is this: because interchange cannot take place between a greater and a lesser, but only between equals.

7 Answered Rule B · Whether?

Quaeritur: Vtrum in angelo sua potestas, intellectus et uoluntas conuertantur?

It is asked: In the angel, are its power, intellect and will interchangeable?

Llull's answer

Et respondendum est: Non. Alioquin ipse posset habere ita infinitum actum et aeternum, sicut Deus.

The answer is no. Otherwise the angel's act could be as infinite and as eternal as God's.

XI.2 Questions through the Second Figure 12 questions · 8–19

DE QVAESTIONIBVS SECVNDAE FIGVRAE

Quaestiones secundae figurae tribus modis possunt fieri. Sicut homo et leo, qui per differentiam differunt specie; et per concordantiam conueniunt in genere; et per contrarietatem contrariantur, uidelicet per corruptibile et incorruptibile. Et sic de aliis suo modo.

Questions of the Second Figure can be formed in three ways. Take a human being and a lion. Through difference they differ in species. Through concordance they come together in one genus. Through contrariety they are contrary to each other, namely as corruptible and incorruptible. The same holds for the others, each in its own way.

8 Answered Rule B · Whether?

Quaeritur: Vtrum differentia sit magis generalis, quam concordantia et contrarietas?

It is asked: Is difference more general than concordance and contrariety?

Llull's answer

Ad quod respondendum est, quod sic, eo quia ubicumque est concordantia et contrarietas, est differentia, sed non e conuerso in omnibus. In multis enim reperitur differentia et concordantia, et tamen in illis non est contrarietas naturaliter; sicut in entibus spiritualibus.

The answer is yes. Wherever concordance and contrariety are present, difference is present too, but not the other way round in every case. In many things difference and concordance occur together, and yet contrariety is not in them by nature, as in spiritual beings.

9 Answered Rule C · What?

Quaeritur: Quid est maius principium, concordantia aut contrarietas?

It is asked: What is the greater principle, concordance or contrariety?

Llull's answer

Dicendum est, quod concordantia. A concordantia descendunt principia positiua, a contrarietate autem priuatiua.

It must be said that it is concordance. Positive principles descend from concordance, privative ones from contrariety.

10 Answered Rule B · Whether?

Quaeritur: Vtrum ista definitio sit magis ostensiua, dicendo sic: Homo est animal homificans; uel: Homo est ens, cui proprie competit homificare, quam ista: Homo est animal rationale mortale?

It is asked: Is this definition more revealing, saying that the human being is an animal that humanifies (Llull's coinage), or that the human being is a being to which humanifying properly belongs, than this one: the human being is a rational, mortal animal?

Llull's answer

Et respondendum est, quod sic. Ratio huius est, quia homificatio soli homini competit, rationabilitas autem et mortalitas multis.

The answer is yes. The reason is that humanification belongs to the human being alone, while rationality and mortality belong to many things.

11 Answered Rule E · Why?

Per triangulum principii, medii et finis possunt fieri quaestiones tribus modis. Primus modus est, quando quaeritur:

Through the triangle of beginning, middle and end, questions can be formed in three ways. The first way is when it is asked:

Quare est una prima causa et non plures?

Why is there one first cause and not several?

Llull's answer

Cui respondendum est, ex eo, ut unus finis sit infinitus.

The answer is: so that there may be one infinite end.

12 Answered Rule B · Whether?

Secundus modus est, quando quaeritur:

The second way is when it is asked:

Vtrum medium existens inter subiectum et praedicatum, habeat quantitatem continuam aut discretam?

Does the middle that exists between subject and predicate have continuous quantity or discrete quantity?

Llull's answer

Et est respondendum, quod continuam habet, respectu medii extremitatum; discretam autem, respectu medii coniunctionis et mensurationis.

The answer is that it has continuous quantity with respect to the middle of the extremes, and discrete quantity with respect to the middle of conjunction and of measurement.

13 Answered Rule G · What kind?

Tertius modus est, quando quaeritur:

The third way is when it is asked:

Qualis finis est ultimus in subiecto?

What kind of end is the last end in a subject?

Llull's answer

Et respondendum est, quod finis proprius, sed non appropriatus.

The answer is: the proper end, but not the appropriated one.

14 Answered Rule E · Why?

Per triangulum maioritatis, aequalitatis et minoritatis possunt fieri quaestiones tribus modis. Per maioritatem, sicut quando quaeritur:

Through the triangle of majority, equality and minority, questions can be formed in three ways. Through majority, as when it is asked:

Quare Deus est supra angelum, et angelus supra hominem?

Why is God above the angel, and the angel above the human being?

Llull's answer

Et respondendum est, quod Deus est supra angelum, eo quia bonitas diuina et magnitudo, etc. distant per infinitatem a quantitate, et per aeternitatem a tempore; bonitas autem angeli et magnitudo, etc. non; sed ipsa sunt supra bonitatem, magnitudinem hominis, etc., eo quia subiectum, in quo sunt, distat a diuisione et susceptione; sed bonitas, magnitudo, etc. corporis hominis non.

The answer is that God is above the angel because the divine goodness, greatness and the rest stand apart from quantity through infinity, and from time through eternity, while the goodness, greatness and the rest of the angel do not. But these last are above the goodness, greatness and the rest of the human being, because the subject in which they exist stands apart from division and from reception, whereas the goodness, greatness and the rest of the human being's body do not.

15 Answered Rule E · Why?

Secundus modus est, quando quaeritur:

The second way is when it is asked:

In anima quare intellectus, uoluntas et memoria sunt aequales per essentiam?

In the soul, why are the intellect, the will and memory equal in essence?

Llull's answer

Cui respondendum est: Ex eo, quia prima causa per aequalitatem suae bonitatis magnitudinis, etc. est intelligibilis, recolibilis et amabilis aequaliter. Et in isto passu cognoscit intellectus, quod demonstratio potest fieri tribus modis: Per quid, aut per quia, aut per aequalitatem uel aequiparantiam.

The answer is this: because the first cause, through the equality of its goodness, greatness and the rest, is equally able to be understood, remembered and loved. At this step the intellect sees that there are three ways of making a demonstration: from the cause, or from the effect, or through equality, that is, equivalence.

16 Answered Rule E · Why?

Tertius modus est, quando quaeritur:

The third way is when it is asked:

Quare peccatum est magis circa nihil, quam circa aliquod aliud ens?

Why does sin have more to do with nothing than with any other being?

Llull's answer

Et dicendum est, quod propter hoc, quia magis repugnat fini essendi.

It must be said that this is because sin conflicts more with the end of being.

17 Left to the reader Rule B · Whether?

Quaeritur: Vtrum differentia, quae est inter sensuale et sensuale, sit maior, quam illa, quae est inter sensuale et intellectuale, et quam illa, quae est inter intellectuale et intellectuale?

It is asked: Is the difference between one sense-perceptible thing and another greater than the difference between a sense-perceptible thing and an intellectual one, and greater than the difference between one intellectual thing and another?

Llull's note after question 19 covers this question too.

18 Left to the reader Rule B · Whether?

Adhuc: Vtrum ista differentia quae est inter principium et medium, sit maior, quam illa, quae est inter medium et finem?

Further: Is the difference between beginning and middle greater than the difference between middle and end?

Llull's note after question 19 covers this question too.

19 Left to the reader Rule B · Whether? · named by Llull

Similiter potest quaeri de differentia, quae est inter substantiam et substantiam, etc.

In the same way one can ask about the difference between one substance and another, and so on.

Llull's referral

Et respondendum est: Per ea, quae sunt significata in triangulis supra dictis subiectiue et obiectiue, mediante regula de B.

The answer is: through what is signified subjectively and objectively in the triangles named above, by means of rule B.

XI.3 Questions through the Third Figure 6 questions · 20–25

DE QVAESTIONIBVS TERTIAE FIGVRAE

20 Answered Rule B · Whether?

Dictum est in tertia figura, quod quodlibet principium applicatur alteri. Et ideo quaeritur:

It was said in the Third Figure that each principle is applied to another. And so it is asked:

Vtrum contrarietas sit tantum applicabilis bonitati, magnitudini, etc., quantum concordantia?

Can contrariety be applied to goodness, greatness and the rest as much as concordance can?

Llull's answer

Et dicendum est, quod non. Contrarietas enim applicatur eis priuando, contrariando, concordantia autem ponendo et concordando.

It must be said that it cannot. For contrariety is applied to them by depriving and making contrary, whereas concordance is applied by positing and making concordant.

21 Answered Rule C · What?

Dicitur in tertia figura: Bonitas est magna. Et ideo quaeritur:

It is said in the Third Figure that goodness is great. And so it is asked:

Quid est bonitas magna?

What is great goodness?

Llull's answer

Et respondendum est, quod bonitas magna est illa, quae absque contrarietate et minoritate conuenit cum omnibus principiis et suis correlatiuis.

The answer is that great goodness is the goodness that, without any contrariety or minority, agrees with all the principles and their correlatives.

22 Left to the reader Rule I · Where? Pair BI

Quaeritur: Bonitas ubi est?

It is asked: Where is goodness?

Llull's referral

Vade ad cameram B I, et recipias significata.

Go to the chamber BI and take up what it signifies.

23 Left to the reader Rule D · Of what? Pair BD

Quaeritur: Bonitas de quo est?

It is asked: Of what is goodness made?

Llull's note after question 24 covers this question too.

24 Left to the reader Rule K · How? / With what? Pair BK

Quaeritur: Bonitas quo modo est?

It is asked: In what way does goodness exist?

Llull's referral

Vade ad cameras B D et B K, et accipias earum significata. Et sic de aliis.

Go to the chambers BD and BK and take up what they signify. The same holds for the others.

25 Left to the reader Rule H · When?

Item quaeritur: Quando est intellectus uniuersalis et particularis?

Again it is asked: When is the intellect universal and particular?

XI.4 Questions through the Fourth Figure 3 questions · 26–28

DE QVAESTIONIBVS QVARTAE FIGVRAE

26 Answered Rule B · Whether? Chamber BCD

Quaeritur per cameram B C D: Vtrum aliqua bonitas sit magna infinite, sicut aeternitas?

Through the chamber BCD it is asked: Is there any goodness that is infinitely great, as eternity is?

Llull's answer

Et respondendum est, quod sic; alioquin tota magnitudo aeternitatis non esset bona.

The answer is yes; otherwise the whole greatness of eternity would not be good.

27 Left to the reader Rule B · Whether? Chamber BEF

Per cameram B E F quaeritur: Vtrum Deus sit ita potens per suam bonitatem, sicut per suum intellectum?

Through the chamber BEF it is asked: Is God as powerful through his goodness as he is through his intellect?

Llull's referral

Vade ad illam cameram, et recipe significata suorum correlatiuorum et suarum definitionum.

Go to that chamber and take up what its correlatives and its definitions signify.

28 Answered Rule B · Whether?

Quaeritur: Vtrum angelus producat angelum, cum sit superius, sicut homo hominem, cum sit inferius?

It is asked: Does the angel, which is higher, produce an angel, as the human being, which is lower, produces a human being?

Llull's answer

Respondendum est, quod non. Angelus enim non recipit augmentationem ab extra, quia euacuaret suam essentiam; homo autem sic, ratione corporis.

The answer is no. The angel does not receive any increase from outside, because that would empty out its essence. The human being does receive it, by reason of the body.

XI.5 Questions through the definitions of the principles 4 questions · 29–32

DE QVAESTIONIBVS PER DEFINITIONES PRINCIPIORVM

29 Left to the reader Rule B · Whether?

Quaeritur: Vtrum Deus sit ens necessarium?

It is asked: Is God a necessary being?

Llull's note after question 32 covers this question too.

30 Left to the reader Rule B · Whether?

Quaeritur: Vtrum unitas possit esse infinita absque actu infinito?

It is asked: Can unity be infinite without an infinite act?

Llull's note after question 32 covers this question too.

31 Left to the reader Rule B · Whether?

Quaeritur: Vtrum sit unus Deus singularis?

It is asked: Is there one God, and only one?

Llull's note after question 32 covers this question too.

32 Direction given Rule B · Whether?

Quaeritur: Vtrum Deus possit esse malus?

It is asked: Can God be evil?

Llull's direction

Vade ad definitionem bonitatis, magnitudinis et aeternitatis, et teneas ea, quae tibi significant. Nam si bonitas est magna et aeterna, iam necessarium est, quod bonitas sit ratio bono magno et aeterno, quod producat bonum magnum et aeternum. Et sic de aliis quaestionibus, quae possunt fieri per definitiones principiorum.

Go to the definition of goodness, of greatness and of eternity, and hold to what they signify to you. For if goodness is great and eternal, then goodness must be the reason why a great and eternal good produces a great and eternal good. The same holds for the other questions that can be made through the definitions of the principles.

XI.6 Questions through the rules 18 questions · 33–50

DE QVAESTIONIBVS PER REGVLAS

33 Left to the reader Rule B · Whether?

Quaeritur: Vtrum credere praecedat intelligere?

It is asked: Does believing come before understanding?

34 Answered Rule C · What?

Quaeritur: Quae definitio est melior et clarior, aut illa, quae datur per potentiam et suum specificum actum, uel illa, quae datur per genus et differentiam?

It is asked: Which definition is better and clearer, the one given through a power and its own specific act, or the one given through genus and difference?

Llull's answer

Et respondendum est, quod illa, quae datur per potentiam et per suum specificum actum. Per illam quidem habetur cognitio subiecti et actus eius specifici; per alteram autem nequaquam, nisi partium tantum.

The answer is that it is the one given through a power and its own specific act. That definition gives knowledge of the subject and of its specific act. The other gives no such knowledge; it gives knowledge only of the parts.

35 Left to the reader Rule B · Whether?

Quaeritur: Vtrum potentia extra suam essentiam habeat actum?

It is asked: Does a power have an act outside its own essence?

36 Left to the reader Rule B · Whether?

Quaeritur: Vtrum intellectus sit agens in memoria, et in uoluntate patiens?

It is asked: Is the intellect an agent in memory, and a recipient in the will?

37 Left to the reader Rule B · Whether?

Vtrum intellectus possit habere obiectum absque sensu?

Can the intellect have an object without the senses?

38 Left to the reader Rule B · Whether?

Vtrum diuina potestas possit habere actum infinitum?

Can the divine power have an infinite act?

39 Left to the reader Rule B · Whether?

Vtrum actus possit esse absque differentia?

Can there be an act without difference?

40 Left to the reader Rule B · Whether?

Vtrum actus sit possessus a potentia, uel ab obiecto, uel ab utroque?

Is an act possessed by the power, or by the object, or by both?

41 Left to the reader Rule B · Whether?

Vtrum substantia possit per se existere absque suis causis?

Can a substance exist by itself, without its causes?

42 Left to the reader Rule B · Whether?

Vtrum uoluntas habeat posse in intellectu per credere, et intellectus in uoluntate per intelligere?

Does the will have power in the intellect through believing, and the intellect in the will through understanding?

43 Left to the reader Rule B · Whether?

Vtrum in anima uoluntas et memoria sint inaequales?

In the soul, are the will and memory unequal?

44 Left to the reader Rule B · Whether?

Vtrum intellectus absque suis correlatiuis possit esse uniuersalis aut particularis?

Can the intellect be universal or particular without its correlatives?

45 Left to the reader Rule B · Whether?

Vtrum intellectus, quando facit scientiam, facit ipsam per proprietatem et differentiam?

When the intellect makes knowledge, does it make it through property and difference?

46 Left to the reader Rule B · Whether?

Vtrum intellectus disponat amare et memorare, et e conuerso?

Does the intellect dispose loving and remembering, and the other way round?

47 Left to the reader Rule B · Whether?

Vtrum intellectus in uno et eodem tempore possit credere et intelligere?

Can the intellect believe and understand at one and the same time?

48 Left to the reader Rule B · Whether?

Vtrum intellectus in se ipso faciat scientiam?

Does the intellect make knowledge within itself?

49 Left to the reader Rule K · How? / With what?

Quaeritur: Quo modo intellectus facit speciem?

It is asked: How does the intellect make a mental species?

50 Left to the reader Rule B · Whether?

Vtrum intellectus cum sua specie imperet uoluntati et memoriae, quod obiectent illam speciem?

Does the intellect, with its species, command the will and memory to make that species their object?

Sicut applicauimus quaestiones regularum ad intellectum, sic possunt applicari ad alias potentias suo modo.

We have applied the questions of the rules to the intellect. In the same way they can be applied to the other powers, each in its own way.

XI.7 Questions made through the Table 7 questions · 51–57

DE QVAESTIONIBVS, FACTIS PER TABVLAM

51 Answered Rule B · Whether? · named by Llull Column BCD · Table

Quaeritur: Vtrum mundus sit aeternus?

It is asked: Is the world eternal?

Llull's answer

Vade ad columnam B C D, et teneas negatiuam. Et inuenies in camera B C T B, quod si aeternus est, sunt multae aeternitates differentes specie, et sunt concordantes per cameram B C T C contra cameram B C T D; quod est impossibile. Vnde sequitur, quod de quaestione negatiua est tenenda; et hoc probat regula B.

Go to the column BCD, and hold to the negative answer. In the chamber BC T B you will find that, if the world is eternal, there are many eternities that differ in species, and that they are in concordance through the chamber BC T C against the chamber BC T D. That is impossible. So it follows that the negative answer must be held about the question, and rule B proves this.

52 Direction given Rule B · Whether? Column CDE · Table

Quaeritur: Vtrum Deus tantum possit esse infinitus per suam magnitudinem, quantum per suam aeternitatem?

It is asked: Can God be as infinite through his greatness as through his eternity?

Llull's direction

Vade ad columnam C D E, et ad cameram C D T C, tenendo affirmatiuam contra cameram C D T D.

Go to the column CDE, and to the chamber CD T C, holding to the affirmative answer against the chamber CD T D.

53 Left to the reader Rule B · Whether? Column DEF · Table

Vtrum tantum Deus possit per aeternitatem, quantum per intellectum?

Can God do as much through eternity as through intellect?

Llull's referral

Vade ad columnam D E F et ad cameram D E T D.

Go to the column DEF and to the chamber DE T D.

54 Direction given Rule B · Whether? Column EFG · Table

Vtrum Deus sit tantum potens per suum posse, sicut per suum intelligere et amare?

Is God as powerful through his own power as through his own understanding and loving?

Llull's direction

Vade ad columnam E F G. Et teneas affirmatiuam per cameram E F T E et per cameram E F T F et per cameram E F T G, usquequo tota columna erit consummata.

Go to the column EFG. Hold to the affirmative answer through the chamber EF T E, through the chamber EF T F and through the chamber EF T G, until the whole column has been completed.

55 Direction given Rule B · Whether? Column FGH · Table

Vtrum intellectus suus et sua uoluntas sint maiores, quam sua uirtus?

Are his intellect and his will greater than his virtue?

Llull's direction

Vade ad columnam F G H. Et teneas negatiuam per omnes cameras ipsius columnae, hauriendo significata camerarum.

Go to the column FGH. Hold to the negative answer through all the chambers of that column, drawing out what the chambers signify.

56 Direction given Rule B · Whether? Column GHI · Table

Vtrum diuina ueritas sit in tantum uirtuosa per aequales correlatiuos, sicut diuina uoluntas?

Is the divine truth as virtuous through equal correlatives as the divine will is?

Llull's direction

Vade ad columnam G H I. Et teneas affirmatiuam per omnes cameras ipsius columnae.

Go to the column GHI. Hold to the affirmative answer through all the chambers of that column.

57 Direction given Rule B · Whether? Column HIK · Table

Vtrum in Deo sua uirtus, gloria et ueritas habeant id, quod sunt aequales, et a tempore, loco et minoritate remotae?

In God, do his virtue, glory and truth have what makes them equal, and removed from time, place and minority?

Llull's direction

Vade ad columnam H I K. Et teneas affirmatiuam per omnes cameras.

Go to the column HIK. Hold to the affirmative answer through all the chambers.

XI.8 Questions made through the evacuation of the Third Figure 4 questions · 58–61

DE QVAESTIONIBVS, FACTIS PER EVACVATIONEM TERTIAE FIGVRAE

58 Answered Rule B · Whether? Pair BC

In camera B C dictum est, quod bonitas est magna. Modo quaeritur:

In the chamber BC it was said that goodness is great. Now it is asked:

Vtrum bonitas sit magna? Et:

Is goodness great? And:

Answered together with questions 58–61; the shared answer follows question 61.

59 Answered Rule C · What? Pair BC

Quid est sua magnitudo? Et:

What is its greatness? And:

Answered together with questions 58–61; the shared answer follows question 61.

60 Answered Pair BC

Bonitas et magnitudo in quo concordant? Et:

In what are goodness and greatness in concordance? And:

Answered together with questions 58–61; the shared answer follows question 61.

61 Answered Rule B · Whether? Pair BC

Vtrum possint concordare absque differentia?

Can they be in concordance without difference?

Llull's answer

Et respondendum est, quod bonitas est magna, ut patet per definitionem magnitudinis; et sua magnitudo est, habere suos correlatiuos, ut per secundam speciem regulae C patet. Et concordant, quia bonitas est magna per magnitudinem, et e conuerso. Iam quidem concordare nequaquam possent absque differentia suorum correlatiuorum.

The answer is that goodness is great, as the definition of greatness makes clear. Its greatness is to have its own correlatives, as the second species of rule C makes clear. And they are in concordance, because goodness is great through greatness, and the other way round. They could not be in concordance at all without the difference of their correlatives.

Et haec de euacuatione tertiae figurae sufficiant causa breuitatis. Nam per hoc, quod de ipsa diximus, potest artista facere et soluere quaestiones per alias cameras.

This much about the evacuation of the Third Figure is enough, for the sake of brevity. From what we have said about it, the artist can make and solve questions through the other chambers.

XI.9 Questions made through the multiplication of the Fourth Figure 1 question · 62

DE QVAESTIONIBVS, FACTIS PER MVLTIPLICATIONEM QVARTAE FIGVRAE

62 Direction given Rule K · How? / With what?

Quaeritur: Per quem modum intellectus condicionat se ad generalem per generale intelligere?

It is asked: In what way does the intellect condition itself to be general through general understanding?

Llull's direction

Vade ad multiplicationem quartae figurae. Et uideas, per quem modum intellectus multiplicat condiciones, cum quibus multiplicat obiecta et suum intelligere, ut per multas et magnas scientias sit generalis et multis habitibus indutus.

Go to the multiplication of the Fourth Figure. See in what way the intellect multiplies the conditions, and with those conditions multiplies its objects and its own understanding, so that it becomes general through many great sciences and is clothed with many habits.

Et haec de multiplicatione quartae figurae sufficiant causa breuitatis.

This much about the multiplication of the Fourth Figure is enough, for the sake of brevity.

XI.10 Questions made through the mixture of principles and rules 3 questions · 63–65

DE QVAESTIONIBVS, FACTIS PER MIXTIONEM PRINCIPIORVM ET REGVLARVM

63 Answered Rule B · Whether?

Quaeritur: Vtrum bonitas sit discursiua per magnitudinem et durationem, et e conuerso?

It is asked: Is goodness discursive through greatness and duration, and the other way round?

Llull's answer

Et respondendum est, quod sic, ut significatum est per tertiam figuram, faciendo de subiecto praedicatum.

The answer is yes, as was signified through the Third Figure, by making a predicate out of the subject.

64 Answered Rule C · What?

Quaeritur: Quid est bonitas in magnitudine, duratione, etc.?

It is asked: What is goodness in greatness, in duration, and so on?

Llull's answer

Et respondendum est, quod in magnitudine est magna, et in duratione durans.

The answer is that in greatness it is great, and in duration it endures.

65 Answered Rule C · What?

Quaeritur: Quid habet bonitas in magnitudine, duratione, etc.?

It is asked: What does goodness have in greatness, in duration, and so on?

Llull's answer

Ad quod dicendum est, quod ipsa habet correlatiuos magnos in magnitudine et in duratione durabiles. Et sicut exemplificauimus de bonitate, ita potest exemplificari de aliis principiis suo modo.

It must be said that goodness has correlatives that are great in greatness and enduring in duration. And as we have given the example of goodness, so the example can be given for the other principles, each in its own way.

Et haec de mixtione sufficiant causa breuitatis.

This much about mixture is enough, for the sake of brevity.

XI.11 Questions of the nine subjects

XI.11.1 The first subject, God 5 questions · 66–70

DE QVAESTIONIBVS PRIMI SVBIECTI. QVOD EST DEVS

66 Answered Rule B · Whether?

Quaeritur: Vtrum Deus sit?

It is asked: Does God exist?

Llull's answer

Et respondendum est, quod sic, ut probatum est in quaestionibus primae figurae.

The answer is yes, as was proved in the questions through the First Figure.

67 Answered Rule C · What?

Quaeritur: Quid est Deus?

It is asked: What is God?

Llull's answer

Et respondendum est, quod Deus est ens, qui tantum agit in se, quantum ipse est, per secundam speciem regulae C.

The answer is that God is a being who acts within himself as much as he himself is, according to the second species of rule C.

The transcription ends question 67 with this phrase; it introduces question 68, which asks by the second species of rule C.

68 Answered Rule C · What?

Quaeritur: Quid habet Deus in se coessentialiter?

It is asked: What does God have within himself coessentially?

Llull's answer

Ad quod respondendum est, quod habet suos correlatiuos, sine quibus non posset habere immensas et aeternas rationes.

The answer is that he has his correlatives. Without them he could not have immeasurable and eternal reasons.

69 Answered Rule C · What? · named by Llull

Per tertiam speciem quaeritur: Quid est Deus in alio?

Through the third species it is asked: What is God in something else?

Llull's answer

Ad quod respondendum est, quod ipse est creans, gubernans, et huiusmodi.

The answer is that he is the one who creates, the one who governs, and so on.

70 Answered Rule C · What? · named by Llull

Per quartam speciem regulae C quaeritur: Deus quid habet in alio?

Through the fourth species of rule C it is asked: What does God have in something else?

Llull's answer

Ad quod respondendum est, quod habet in mundo posse et dominium, et in hominibus iudicium et actum gratiae et misericordiae et humilitatis, patientiae et pietatis.

The answer is that in the world he has power and dominion, and in human beings he has judgement and the act of grace, mercy, humility, patience and compassion.

Et haec de Deo sufficiant causa breuitatis.

This much about God is enough, for the sake of brevity.

XI.11.2 The second subject, the angel 2 questions · 71–72

DE QVAESTIONIBUS SECVNDI SVBIECTI. QVOD EST ANGELVS

71 Answered Rule B · Whether?

Quaeritur: Vtrum angeli sint?

It is asked: Do angels exist?

Llull's answer

Et respondendum est, quod sic. Si enim illud, quod uidetur minus esse, simile Deo est, et multo magis id, quod maius uidetur esse, simile Deo est. Adhuc: Si aliquod compositum ex corporali et intellectuali est, multo magis id, quod est compositum ex intellectuali et intellectuali, est. Amplius: Si angeli quidem non essent, scala differentiae et concordantiae esset euacuata, et per consequens mundus; quod est impossibile.

The answer is yes. For if what seems to be less is like God, then what seems to be greater is like God all the more. Further: if something composed of the bodily and the intellectual exists, then something composed of the intellectual and the intellectual exists all the more. Moreover: if angels did not exist, the ladder of difference and concordance would be emptied out, and the world with it. That is impossible.

The first argument can also be read: if what seems less like God exists, then all the more does what seems more like God exist. The rendering above follows the grammar of the critical text.

72 Answered Rule D · Of what? · named by Llull

Quaeritur: Angelus de quo est, et cuius est?

It is asked: Of what is the angel made, and whose is it?

Llull's answer

Et respondendum est per regulam D, quod est de se ipso; sua enim essentia non potest esse punctualis neque linealis. Et per secundam speciem eiusdem regulae est de suis correlatiuis spiritualibus, scilicet de suis -tiuis et -bilibus et -are, ex quibus est compositus. Per -tiuos est actiuus, per -bile est receptiuus, et -are est actus, existens intra -tiuos et -biles. Per tertiam speciem est dicendum, quod angelus est Dei.

The answer, by rule D, is that it is of itself, since its essence cannot be made of points or of lines. By the second species of the same rule, it is of its spiritual correlatives, that is, of its -tives, its -bles and its -ing (Llull's shorthand for the agent, the recipient and the act of a principle), and it is composed of them. Through its -tives it is active. Through its -ble it is receptive. Its -ing is the act, which exists within the -tives and the -bles. By the third species it must be said that the angel belongs to God.

Et haec de angelis sufficiant causa breuitatis.

This much about the angels is enough, for the sake of brevity.

XI.11.3 The third subject, the heavens 6 questions · 73–78

DE QVAESTIONIBVS TERTII SVBIECTI QVOD EST CAELVM

73 Answered Rule B · Whether?

Vtrum caelum moueat se ipsum?

Do the heavens move themselves?

Llull's answer

Et respondendum est quod sic, ut sua principia habeant correlatiuos substantiales et proprios per suas constellationes.

The answer is yes. This is so that their principles can have substantial correlatives of their own by way of their constellations.

74 Answered Rule B · Whether?

Vtrum caelum moueat se ad locum?

Do the heavens move themselves in place?

Llull's answer

Et respondendum est, quod sic, in se et in inferioribus circulariter, sed non extra se. Ratio huius est, quia extra se nullam actionem habet uel habere potest.

The answer is yes: in a circle, within themselves and within the things below them, but not outside themselves. The reason is that outside themselves they have no action and can have none.

75 Answered Rule B · Whether?

Vtrum angelus moueat caelum?

Does the angel move the heavens?

Llull's answer

Et respondendum est, quod non; quia si moueret, iam -tiui suorum correlatiuorum essent inferius, et -biles superius; et etiam per suam formam iam non moueret elementa nec elementata, sed per suam materiam; quod est impossibile.

The answer is no. If it did move them, the -tives of its correlatives (Llull's shorthand for the agent, the recipient and the act of a principle) would be below and its -bles above. Also, it would then move the elements and the things made of the elements not through its form but through its matter. That is impossible.

76 Answered Rule B · Whether?

Quaeritur: Vtrum caelum habeat animam motiuam?

It is asked: Do the heavens have a soul that moves them?

Llull's answer

Et respondendum est, quod sic. Nam aliter sensitiua et uegetatiua non haberent animas motiuas, nec elementa haberent motum.

The answer is yes. Otherwise sensitive and vegetative beings would not have souls that move them, and the elements would have no motion.

77 Answered Rule E · Why? · named by Llull

Quaeritur per primam speciem regulae de E: Quare est caelum?

Through the first species of rule E it is asked: Why do the heavens exist?

Llull's answer

Et dicendum est, quod ex eo, quia ex sua forma et materia est constitutum.

It must be said that this is because they are made up of their own form and their own matter.

78 Answered Rule E · Why? · named by Llull

Per secundam speciem regulae E quaeritur: Caelum quare est?

Through the second species of rule E it is asked: Why do the heavens exist?

Llull's answer

Et respondendum est, ut entia inferiora possint habere motum.

The answer is: so that the beings below them can have motion.

In Latin the two questions differ in word order alone; the second species of rule E asks for the purpose, the first for what a thing is made of.

Et haec de caelo sufficiant causa breuitatis.

This much about the heavens is enough, for the sake of brevity.

XI.11.4 The fourth subject, the human being 9 questions · 79–87

DE QVAESTIONIBVS QVARTI SVBIECTI. QVOD EST HOMO

79 Answered Rule B · Whether?

Quaeritur: Vtrum homo de Deo possit habere maiorem notitiam affirmando aut negando?

It is asked: Can a human being have greater knowledge of God by affirming or by denying?

Llull's answer

Et respondendum est, quod affirmando. Deus enim non est per illa, sine quibus ipse est, sed per illa, sine quibus esse non potest.

The answer is: by affirming. God does not exist through the things that he exists without. He exists through the things that he cannot exist without.

80 Left to the reader Rule E · Why?

Quaeritur: Quare homo agit per formam specificam?

It is asked: Why does a human being act through a specific form?

Llull's referral

Vade ad secundam speciem regulae E, et ibi est solutio implicata.

Go to the second species of rule E. The solution is implied there.

81 Answered Rule B · Whether?

Vtrum homo augmentans actus suos augmentet suam essentiam?

Does a human being increase their essence by increasing their acts?

Llull's answer

Et respondendum est, quod nullus homo agit se ipsum.

The answer is that no human being produces themselves.

82 Answered Rule C · What?

Quaeritur: Quando homo desiderat recolere, et non potest recolere, quis istorum deficit plus, aut memoria aut intellectus?

It is asked: When a human being wants to recall something and cannot recall it, which of the two is failing more, memory or the intellect?

Llull's answer

Cui dicendum est, quod memoria. Ipsa enim citius reddit speciem antiquam naturaliter intellectui, quam uoluntati.

It must be said that memory is. By nature it gives an old mental species back to the intellect more quickly than to the will.

83 Answered Rule K · How? / With what?

Quaeritur: Anima et corpus quo modo componunt hominem?

It is asked: How do the soul and the body make up a human being?

Llull's answer

Et respondendum est, quod in homine bonitas corporalis et spiritualis componunt unam bonitatem; et sic de aliis.

The answer is that in a human being bodily goodness and spiritual goodness make up one goodness. The same goes for the rest.

84 Answered Rule C · What?

Quaeritur: Quid est uita hominis?

It is asked: What is the life of a human being?

Llull's answer

Ad quod respondendum est, quod illa forma, quae est composita ex uegetatiua, sensitiua et imaginatiua et rationatiua.

The answer is that it is the form composed of the vegetative, sensitive, imaginative and rational faculties.

85 Answered Rule C · What?

Quid est mors hominis?

What is the death of a human being?

Llull's answer

Respondendum est, quod dissolutio potentiae elementatiuae, uegetatiuae, sensitiuae, imaginatiuae et rationatiuae.

The answer is that it is the dissolution of the elemental, vegetative, sensitive, imaginative and rational power.

86 Answered Rule B · Whether?

Quaeritur: Vtrum homo sit uisibilis?

It is asked: Is a human being visible?

Llull's answer

Et dicendum est, quod non. Visus enim non potest uidere, nisi colorem et figuram.

The answer is no. Sight can see nothing but colour and shape.

87 Answered Rule B · Whether?

Quaeritur: Vtrum in homine intellectus et memoria sint eadem potentia?

It is asked: In a human being, are the intellect and memory the same power?

Llull's answer

Et respondendum est, quod non, quia si essent eadem potentia, intellectus iam non esset successiuus in acquirendo species, neque traderet illas obliuioni, neque etiam eas ignoraret. Iterum: Quia minus esset fortis in obiecto contra libertatem uoluntatis.

The answer is no. If they were the same power, the intellect would no longer acquire mental species one after another. It would not hand them over to forgetfulness, and it would not fail to know them either. Again: because it would be less strong in the object against the freedom of the will.

Et haec de homine dicta sufficiant.

This much said about the human being is enough.

XI.11.5 The fifth subject, the imaginative faculty 10 questions · 88–97

DE QVAESTIONIBVS QVINTI SVBIECTI. QVOD EST IMAGINATIVA

88 Left to the reader Rule B · Whether?

Quaeritur: Vtrum imaginatiua imaginetur imaginabilia suo modo, sicut sensitiua sensat sensibilia?

It is asked: Does the imaginative faculty imagine the things that can be imagined in its own way, just as the sensitive faculty senses the things that can be sensed?

Llull's note after question 96 covers this question too.

89 Left to the reader Rule E · Why?

Quaeritur: Quae est causa, quare imaginatiua abstrahit species a sensibilibus?

It is asked: What is the reason why the imaginative faculty draws mental species out of the things that can be sensed?

Llull's note after question 96 covers this question too.

90 Left to the reader Rule C · What?

Quaeritur: Quid est imaginatiua?

It is asked: What is the imaginative faculty?

Llull's note after question 96 covers this question too.

91 Left to the reader Rule B · Whether?

Vtrum imaginatiua habeat correlatiuos?

Does the imaginative faculty have correlatives?

Llull's note after question 96 covers this question too.

92 Left to the reader Rule B · Whether?

Vtrum imaginatiua augmentet se augmentando suum actum?

Does the imaginative faculty increase itself by increasing its act?

Llull's note after question 96 covers this question too.

93 Left to the reader Rule B · Whether?

Vtrum imaginatiua sit altior potentia, quam sensitiua?

Is the imaginative faculty a higher power than the sensitive faculty?

Llull's note after question 96 covers this question too.

94 Left to the reader Rule B · Whether?

Vtrum imaginatiua habeat instinctum et appetitum specificos?

Does the imaginative faculty have an instinct and an appetite specific to itself?

Llull's note after question 96 covers this question too.

95 Left to the reader Rule K · How? / With what?

Sensitiua per quem modum impedit actum imaginatiuae?

In what way does the sensitive faculty hinder the act of the imaginative faculty?

Llull's note after question 96 covers this question too.

96 Left to the reader Rule E · Why?

Quare imaginatiua non est ita potens in sensatis sicut sensitiua?

Why is the imaginative faculty not as powerful in things sensed as the sensitive faculty is?

Llull's referral

Vade ad subiectum imaginatiuae.

Go to the subject of the imaginative faculty.

97 Answered Rule B · Whether?

Quaeritur: Vtrum sensitiua senset imaginatiuam?

It is asked: Does the sensitive faculty sense the imaginative faculty?

Llull's answer

Et respondendum est, quod potentiae inferiores non agunt in superioribus.

The answer is that the lower powers do not act upon the higher.

XI.11.6 The sixth subject, the sensitive faculty 9 questions · 98–106

DE QVAESTIONIBVS SEXTI SVBIECTI QVOD EST SENSITIVA

98 Answered Rule C · What?

Quaeritur: Quae potentia istarum sentiat famem et sitim aut gustus aut tactus?

It is asked: Which of these powers senses hunger and thirst, taste or touch?

Llull's answer

Et respondendum est, quod illa, quae magis disponit obiectum.

The answer is that it is the power that disposes the object more.

99 Left to the reader Rule B · Whether?

Vtrum gustus sic sentiat famem aut sitim cum instinctu et appetitu, sicut uisus coloratum cum colore?

Does taste sense hunger or thirst with instinct and appetite in the way that sight senses a coloured thing with colour?

Llull's referral

Vade ad secundam speciem regulae E.

Go to the second species of rule E.

100 Answered Rule D · Of what?

Quaeritur: Sensitiua ex quo sensat sensata?

It is asked: By what does the sensitive faculty sense things sensed?

Llull's answer

Et respondendum est, quod quilibet sensus particularis sensat suum sensibile per formam specificam; sicut subiectum coloratum, subsistens cristallo, colorat ipsum.

The answer is that each particular sense senses what it can sense through a specific form. It is just like a coloured subject that lies under a crystal and colours it.

101 Answered Rule B · Whether?

Vtrum sensitiua habeat quantitatem punctualem et linealem?

Does the sensitive faculty have quantity made of points and lines?

Llull's answer

Et respondendum est, quod sensitiua ita cito attingit obiectum de longe, sicut de prope.

The answer is that the sensitive faculty reaches its object as quickly from far off as from close by.

102 Left to the reader Rule B · Whether?

Vtrum sensitiua, sicut habet sensum communem, sic habeat communem potestatem, instinctum et appetitum?

Just as the sensitive faculty has a common sense, does it also have a common power, instinct and appetite?

Llull's note after question 106 covers this question too.

103 Left to the reader Rule C · What?

Quaeritur: Quid est sensitiua?

It is asked: What is the sensitive faculty?

Llull's note after question 106 covers this question too.

104 Left to the reader Rule K · How? / With what?

Sensitiua cum quibus est communis et particularis?

With what things is the sensitive faculty common and particular?

Llull's note after question 106 covers this question too.

105 Left to the reader Rule D · Of what?

Sensitiua ex quo uiuit et nutritur?

On what does the sensitive faculty live and feed?

Llull's note after question 106 covers this question too.

106 Left to the reader Rule B · Whether?

Vtrum sensitiua sit sensata?

Is the sensitive faculty itself something sensed?

Llull's referral

Vade ad subiectum sensitiuae.

Go to the subject of the sensitive faculty.

XI.11.7 The seventh subject, the vegetative faculty 6 questions · 107–112

DE QVAESTIONIBVS SEPTIMI SVBIECTI. QVOD EST VEGETATIVA

107 Left to the reader Rule B · Whether?

Vtrum uegetatiua agat per speciem suam?

Does the vegetative faculty act through its own species?

Llull's note after question 112 covers this question too.

108 Left to the reader Rule B · Whether?

Vtrum uegetatiua habeat aliqua, ratione quorum sit communis et particularis, sicut sensitiua?

Does the vegetative faculty have things on account of which it is common and particular, as the sensitive faculty does?

Llull's note after question 112 covers this question too.

109 Left to the reader Rule B · Whether?

Vtrum quantitas uegetatiuae sit punctualis aut linealis?

Is the quantity of the vegetative faculty made of points or of lines?

Llull's note after question 112 covers this question too.

110 Left to the reader Rule C · What?

Quaeritur: Quid est uegetatiua et quid habet in se ipsa?

It is asked: What is the vegetative faculty, and what does it have in itself?

Llull's note after question 112 covers this question too.

111 Left to the reader Rule C · What? · named by Llull

Per secundam speciem regulae C quaeritur: Vegetatiua ex quo uiuit et nutritur et crescit, et in quo subiecto est plantata?

Through the second species of rule C it is asked: On what does the vegetative faculty live, feed and grow, and in what subject is it planted?

Llull's note after question 112 covers this question too.

112 Left to the reader Rule C · What?

Quid est mors uegetatiuae?

What is the death of the vegetative faculty?

Llull's referral

Vade ad subiectum uegetatiuae, in quo solutiones praedictarum quaestionum sunt implicitae.

Go to the subject of the vegetative faculty; the solutions to the questions above are implied there.

XI.11.8 The eighth subject, the elemental faculty 15 questions · 113–127

DE QVAESTIONIBVS OCTAVI SVBIECTI. QVOD EST ELEMENTATIVA

113 Left to the reader Rule C · What?

Quid est elementatiua?

What is the elemental faculty?

Llull's note after question 126 covers this question too.

114 Left to the reader Rule B · Whether?

Vtrum elementatiua habeat multas species, sicut sensitiua?

Does the elemental faculty have many species, as the sensitive faculty does?

Llull's note after question 126 covers this question too.

115 Left to the reader Rule B · Whether?

Vtrum elementatiua habeat suos correlatiuos?

Does the elemental faculty have its own correlatives?

Llull's note after question 126 covers this question too.

116 Left to the reader Rule B · Whether?

Vtrum flamma candelae elementet lichinum lampadis in se ipsa, quando ipsum accendit?

Does the flame of a candle element the wick of a lamp within itself, when it lights the wick? (“To element” is Llull's coinage.)

Llull's note after question 126 covers this question too.

117 Left to the reader Rule B · Whether?

Vtrum flamma candelae sic accendat lichinum cum aere, sicut uisus sensat coloratum cum luce?

Does the flame of a candle light the wick with air in the way that sight senses a coloured thing with light?

Llull's note after question 126 covers this question too.

118 Left to the reader Rule B · Whether?

Vtrum elementatiua sit causa longitudinis, latitudinis, profunditatis et plenitudinis?

Is the elemental faculty the cause of length, breadth, depth and fullness?

Llull's note after question 126 covers this question too.

119 Left to the reader Rule B · Whether?

Vtrum elementatiua sit communis species elementorum?

Is the elemental faculty the common species of the elements?

Llull's note after question 126 covers this question too.

120 Left to the reader Rule B · Whether?

Vtrum elementatiua possit esse in subiecto, elementis remotis ab illo?

Can the elemental faculty be in a subject once the elements have been removed from it?

Llull's note after question 126 covers this question too.

121 Left to the reader Rule B · Whether?

Vtrum elementatiua sit finis punctorum, linearum et figurarum?

Is the elemental faculty the end of points, lines and shapes?

Llull's note after question 126 covers this question too.

122 Left to the reader Rule B · Whether?

Vtrum elementatiua sic moueat se naturaliter cum suo instinctu et appetitu, leuitate, grauitate, caliditate, et huiusmodi, sicut homo se ipsum artificialiter cum pedibus suis?

Does the elemental faculty move itself naturally with its instinct and appetite, with lightness, heaviness, heat and the like, in the way that a human being moves themselves by skill, with their feet?

Llull's note after question 126 covers this question too.

123 Left to the reader Rule B · Whether?

Vtrum elementatiua possit habere naturam absque correlatiuis substantialibus?

Can the elemental faculty have a nature without substantial correlatives?

Llull's note after question 126 covers this question too.

124 Left to the reader Rule B · Whether?

Vtrum in elementatis elementa sint actu?

In things made of the elements, are the elements present in act?

Llull's note after question 126 covers this question too.

125 Left to the reader Rule B · Whether?

Vtrum elementatiua habeat continuam quantitatem per omnia loca sub globo lunari?

Does the elemental faculty have continuous quantity in every place under the sphere of the moon?

Llull's note after question 126 covers this question too.

126 Left to the reader Rule B · Whether?

Vtrum sint duae caliditates, et duae siccitates, et duae albedines, et huiusmodi?

Are there two heats, two drynesses, two whitenesses, and so on?

Llull's referral

Solutio: Vade ad subiectum elementatiuae. Et abstrahas ab eo solutiones, cum intellectu condicionato et artificiato per Artem istam.

Solution: Go to the subject of the elemental faculty. And draw the solutions out of it with an intellect conditioned and shaped by this Art.

127 Answered Rule B · Whether?

Vtrum sit quintum elementum?

Is there a fifth element?

Llull's answer

Et respondendum est, quod non. In elementatis quidem sufficiunt quattuor complexiones.

The answer is no. In things made of the elements four complexions are enough.

XI.11.9 The ninth subject, the instrumental faculty 6 questions · 128–133

DE QVAESTIONIBVS NONI SVBIECTI. QVOD EST INSTRVMENTATIVA

Superius iam fecimus quaestiones instrumentalitatis naturalis. Hic autem uolumus facere moralis.

Earlier we have already put questions about natural instrumentality. Here we want to put questions about moral instrumentality.

128 Left to the reader Rule C · What?

Quaeritur: Quid est moralitas?

It is asked: What is morality?

Llull's note after question 130 covers this question too.

129 Left to the reader Rule C · What?

Quaeritur: Quid est iustitia, prudentia?

It is asked: What is justice, and what is prudence?

Llull's note after question 130 covers this question too.

130 Left to the reader Rule C · What?

Item quaeritur: Quid est auaritia et gula, etc.?

Again it is asked: What are avarice and gluttony, and so on?

Llull's referral

Vade ad nonum subiectum instrumentatiuae, et agas, secundum quod tibi est significatum per eius tractatum.

Go to the ninth subject, the instrumental faculty, and proceed according to what its treatment there signifies to you.

131 Answered Rule B · Whether?

Adhuc quaeritur: Vtrum iustitia sit bona?

Further it is asked: Is justice good?

Llull's answer

Et respondendum est, quod sic; quia si non, tunc iniustitia non esset mala.

The answer is yes. For if it were not, then injustice would not be evil.

132 Answered Rule B · Whether?

Vlterius quaeritur: Vtrum iustitia habeat correlatiuos?

Further still it is asked: Does justice have correlatives?

Llull's answer

Et dicendum est, quod sic; quia si non, iam non posset esse habitus, nec haberet aliqua, in quibus esset sustentata et assituata. Et sicut dicitur de istis, ita possunt fieri quaestiones de iustitia per omnia principia sua et suas regulas. Et sicut dictum est de iustitia, ita potest dici de aliis habitibus uirtuosis.

It must be said that it does. For if it did not, it could not be a habit, and it would have nothing in which to be sustained and situated. And as this is said of these matters, so questions can be made about justice through all its principles and all its rules. And as has been said about justice, so it can be said about the other virtuous habits.

133 Answered Rule B · Whether?

Vtrum uitia simpliciter sint principia priuatiua?

Are the vices simply privative principles?

Llull's answer

Et respondendum est, quod sic. Nam ipsa cum uirtutibus nullam conuenientiam habent. In uirtutibus quidem agens et agibile et instrumenta ad inuicem habent concordantiam in obiecto uirtuoso.

The answer is yes. For they have no agreement at all with the virtues. In the virtues, by contrast, the agent, the thing that can be acted on and the instruments have concordance with one another in a virtuous object.

Et haec de moralibus sufficiant causa breuitatis; maxime, quia in Arte magna de ipsis largius pertractauimus.

This much about moral matters is enough, for the sake of brevity, especially since we have treated them more fully in the Ars magna.

XI.12 Questions of the hundred forms 6 questions · 134–139

DE QVAESTIONIBVS CENTVM FORMARVM

134 Answered Rule B · Whether?

Quaestiones centum formarum tot modis fieri possunt, quot quaelibet forma est differens in nouem subiectis, sicut entitas, etc., quae est una forma in Deo, alia in angelo, et alia in caelo, etc. Sicut quando quaeritur:

Questions of the hundred forms can be made in as many ways as each form differs across the nine subjects. Entity, for example, is one form in God, another in the angel, another in the heavens, and so on. As when it is asked:

Vtrum entitas Dei sit principium ad omnes entitates?

Is God's entity the beginning of all entities?

Llull's answer

Et respondendum est, quod sic; eo quia sua bonitas est principium ad omnes bonitates, et sua magnitudo ad omnes magnitudines, et sua aeternitas ad omnes durationes. Hoc autem non potest dici de entitate angeli et caeli, etc. Et ideo forma, secundum quod est diuersa ab aliis, est discursiua cum suis principiis et regulis.

The answer is yes. This is because his goodness is the beginning of all goodnesses, his greatness the beginning of all greatnesses, and his eternity the beginning of all durations. But this cannot be said of the entity of the angel, or of the heavens, and so on. And so a form, insofar as it differs from the others, is discursive with its own principles and rules.

135 Answered Rule B · Whether?

Quaeritur: Vtrum essentia et esse conuertantur?

It is asked: Are essence and existence interchangeable?

Llull's answer

Et respondendum est, quod in Deo conuertuntur. In Deo enim nihil est superius neque inferius. Sed in angelo et caelo etc. non conuertuntur; eo quia esse in illis est per essentiam, et non e conuerso; et ideo in talibus essentia est superius, esse autem inferius.

The answer is that in God they are interchangeable. For in God there is nothing higher and nothing lower. But in the angel and in the heavens, and so on, they are not interchangeable. This is because in them existence is through essence, and not the other way round. So in such things essence is higher and existence is lower.

136 Answered Rule B · Whether?

Quaestiones per unum modum fieri possunt de unitate Dei, et per alium modum de unitate angeli, et per alium modum de unitate caeli, etc. Sicut quando quaeritur:

Questions can be made in one way about the unity of God, in another way about the unity of the angel, and in another way about the unity of the heavens, and so on. As when it is asked:

Vtrum competat unitati Dei unire infinitum?

Does it belong to God's unity to unite infinitely?

Llull's answer

Et respondendum est, quod sic. Nam absque unire infinito ipsa unitas non posset esse infinita; eo quia sua potestas esset finita et ligata, et in aeternitate esset otiosa, et sic posset dici de diuina bonitate et magnitudine, etc.; quod est impossibile.

The answer is yes. For without an infinite uniting, unity itself could not be infinite. Its power would be finite and bound, and in eternity it would be idle. And the same could then be said of the divine goodness and greatness, and so on. That is impossible.

137 Answered Rule B · Whether?

Si autem quaeratur de unitate angeli: Vtrum ei competat unire?

But if the question is asked about the unity of the angel: does uniting belong to it?

Llull's answer

Respondendum est secundum condiciones suae unitatis, uidelicet quod unus angelus cum alio unit unum loquendo moraliter obiectiue, unum amare, unum intelligere, unum bonificare. Non dico, quod unus angelus uniat alium angelum, quia non potest, ut iam dictum est. Nec etiam unum caelum potest unire aliud caelum. Sed effectiue unitas caeli causat unitates inferiores. De unitate autem hominis non est sic. Nam unus homo potest unire alium, generando alium. Et sic de aliis, suo modo.

The answer must follow the conditions of the angel's unity. Speaking morally and objectively, one angel unites with another in one thing: one loving, one understanding, one bonifying. I do not say that one angel unites another angel, because it cannot, as has already been said. Nor can one heaven unite another heaven. But the unity of the heavens does cause the unities below it by way of effect. With the unity of the human being it is not like this. For one human being can unite another, by generating another. And so with the others, each in its own way.

138 Answered Rule B · Whether?

Quaeritur: Vtrum in Deo sit pluralitas?

It is asked: Is there plurality in God?

Llull's answer

Et respondendum est, quod sic, respectu suorum correlatiuorum per secundam speciem regulae C significatorum. Sine quibus non potest habere in se infinitam et aeternam operationem bonificando, magnificando, aeternificando, etc.; et sic essent ligatae et otiosae suae rationes; quod est impossibile. De pluralitate autem angeli non est sic. Nam angelus compositus est ex -tiuis et -bilibus respectu simplicitatis diuinae. Et similiter caelum est iam magis compositum, quam angeli; et homo, quam caelum.

The answer is yes, with respect to his correlatives, which are signified through the second species of rule C. Without them he could not have infinite and eternal operation within himself, bonifying, magnifying, eternifying, and so on. His reasons would then be bound and idle. That is impossible. With the plurality of the angel it is not like this. For the angel is composed of -tives and -bles (Llull's shorthand for the agent, the recipient and the act of a principle), as compared with the divine simplicity. And in the same way the heavens are already more composite than the angels, and the human being more composite than the heavens.

139 Answered Rule B · Whether?

Quaeritur: Vtrum in Deo sit natura?

It is asked: Is there nature in God?

Llull's answer

Et respondendum est, quod sic, ut habeat naturale recolere, intelligere et amare, et etiam naturalem bonitatem, magnitudinem, etc. Et ut ipsae rationes sint ei naturales, quod producat bonum infinitum et aeternum, ut competat ei naturare. De natura autem angelica non est sic; nam finita et noua est. Verumtamen ei competit naturare eo quia habet species innatas et naturales, cum quibus obiectiue et naturaliter obiectat. Et sic de natura caeli potest dici secundum suum modum, et etiam secundum sua principia et regulas naturales et specificas, cum quibus naturaliter et specifice agit. Et sic de natura aliorum subiectorum potest dici suo modo.

The answer is yes, so that he has natural remembering, understanding and loving, and also natural goodness, greatness, and so on. And so that these same reasons are natural to him, so that he produces an infinite and eternal good, and so that it belongs to him to nature (Llull's coinage). With angelic nature it is not like this, for it is finite and new. All the same, naturing does belong to angelic nature, because it has innate and natural mental species, with which, objectively and naturally, it takes things as its objects. And the same can be said of the nature of the heavens, in its own way, and also according to its own natural and specific principles and rules, with which it acts naturally and in its specific way. And the same can be said of the nature of the other subjects, each in its own way.

Per ea, quae dicta sunt supra, potest artista facere quaestiones de centum formis et soluere eas, secundum quod quaestiones diuersimode tractantur et deducuntur per nouem subiecta, intra se differentia, conseruando cuilibet formae suam definitionem quam superius fecimus. Et in isto passu cognoscit intellectus, per quem modum est ualde generalis ad faciendum multas quaestiones, ad soluendum illas per illum modum, qui est in euacuatione tertiae figurae et in multiplicatione quartae figurae. Et ideo quis posset numerare quaestiones et solutiones, quae fieri possunt? Et haec de quaestionibus centum formarum sufficiant causa breuitatis.

From what has been said above, the artist can make questions about the hundred forms and solve them. He does this according to the different ways in which questions are treated and drawn out through the nine subjects, which differ among themselves, keeping for each form the definition we gave it above. At this point the intellect recognises in what way it is very general for making many questions, and for solving them by the method used in the evacuation of the Third Figure and in the multiplication of the Fourth Figure. And so, who could count the questions and solutions that can be made? This much about the questions of the hundred forms is enough, for the sake of brevity.

Correlatives
—
for Llull every principle has three inner terms: an agent, a recipient and the act between them (for goodness: the one who does good, what is made good, and doing good). He shortens them to -tive, -ble and -ing.
Chamber, column
—
a chamber is a group of letters read together, on the Third Figure (two letters) or across the three circles of the Fourth (three letters); a column is a set of chambers in the Table of part V, which lists the combinations with their relations, marked T.
Rule, species of a rule
—
the nine rules are the question words of the alphabet; each has several species, the different senses in which the question can be put.
Evacuation, multiplication, mixture
—
three procedures of the Art: emptying a chamber of the Third Figure of everything it can yield (part VI), multiplying the chambers of the Fourth Figure (part VII), and running the principles through the rules (part VIII).
The nine subjects, the hundred forms
—
the nine subjects run from God to the instrumental faculty (the Subject column of the alphabet); the hundred forms are a hundred general terms defined in part X, such as entity, unity and nature.
Species
—
either the kind a thing belongs to, or, as “mental species”, the form through which a mind grasps something.
Discursive
—
running through: a principle is discursive with another when it can be read through it, as goodness through greatness.
Complexions
—
the four mixtures of the elemental qualities, hot, cold, moist and dry.
Reasons
—
Llull’s rationes: the divine attributes, goodness, greatness and the rest, considered as the grounds of God’s action.
The artist
—
the practitioner of the Art.

The Table of part V is not built in this exhibition. Questions asked through a column of the Table open the matching chamber on the wheels; the Table's own chambers with T are not shown. The nine subjects and the hundred forms are read through the alphabet's Subject column.

The alphabet

Llull's Art turns on a single set of nine letters, B to K, each carrying six different meanings depending on which column is being read. These are not six separate alphabets or six separate wheels — the same letter B is read as Goodness, as Difference, as the question Whether?, as God, as Justice, or as Avarice, depending on the column chosen.

The nine letters and their six columns of meaning (Ars brevis, Part I).
Letter Latin Principle Relation Question Subject Virtue Vice
BBonitasGoodnessDifferenceWhether?GodJusticeAvarice
CMagnitudoGreatnessConcordanceWhat?AngelPrudenceGluttony
DAeternitas sive duratioEternity / durationContrarietyOf what?HeavenFortitudeLust
EPotestasPowerBeginningWhy?Human beingTemperancePride
FSapientiaWisdomMiddleHow much?Imaginative facultyFaithAcedia
GVoluntasWillEndWhat kind?Sensitive facultyHopeEnvy
HVirtusVirtueMajorityWhen?Vegetative facultyCharityWrath
IVeritasTruthEqualityWhere?Elemental facultyPatienceFalsehood
KGloriaGloryMinorityHow? / With what?Instrumental facultyPietyInconstancy
Heaven
—
the celestial heavens, a subject of natural philosophy in Llull’s scheme (part IX.3).
Piety
—
includes compassion for another’s suffering (part IX.9.10).
Concordance
—
agreement between things.
Contrariety
—
opposition between things.
Acedia
—
spiritual listlessness, a reluctance to do or care about good things.
Faculties
—
in Llull's scheme, the powers or capacities of a soul or a nature (for example, the vegetative, sensitive and imaginative faculties).
Majority / minority
—
being greater or being lesser, not a vote.
Principle definitions (Part III)

B — Bonitas (Goodness). That through which the good does good.

C — Magnitudo (Greatness). That through which goodness and duration are great.

D — Aeternitas sive duratio (Eternity / duration). That through which goodness and the other principles endure.

E — Potestas (Power). That through which goodness and the other principles can exist and act.

F — Sapientia (Wisdom). That through which the wise person understands.

G — Voluntas (Will). That through which goodness, greatness and the other principles are lovable or desirable.

H — Virtus (Virtue). The origin of the union of goodness, greatness and the other principles.

I — Veritas (Truth). That which is true of goodness, greatness and the other principles.

K — Gloria (Glory). The delight in which goodness and the other principles rest.

Sources

This exhibition follows the Latin text of the Ars brevis, checked against an English translation and a scholarly context page. Short English glosses and the exhibition's own translations are prepared for display here; they are not quotations from the linked translation.

The English renderings of the 139 questions were prepared for this exhibition with the help of language models, checked against the Latin within the project, and compared with the Dambergs translation. They are not quotations from that translation, and they have not yet had independent scholarly review. Question numbers follow the Latin text; the Dambergs translation numbers a few questions differently.

This exhibition reconstructs selected operations of the Art, one worked argument, and the questions of part XI. It is a partial, modern reconstruction, not a complete edition of the Ars brevis.