Ramon Lull and Ecstatic Kabbalah: A Preliminary Observation

Author(s): Moshe Idel

Source: Journal of the Warburg and Courtauld Institutes, Vol. 51 (1988), pp. 170-174
Published by: The Warburg Institute
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 170 NOTES AND DOCUMENTS

RAMON LULL AND ECSTATIC dignitates they may be the result of the
KABBALAH influence of common sources and Scotus
Eriugena may indeed be considered just
A PRELIMINARY OBSERVATION*
such a source.5
However, there is still another area of
Lull's
In memoriam Frances A. thought whose possible affinity to
Yates
Kabbalistic issues is worth a detailed dis-
cussion: namely Lull's theory of ars combin
T HE POSSIBLE RELATIONSHIP between some atoria. I should like to analyse briefly the
of Ramon Lull's views and the Jewish probability of the historical relationshi
Kabbalah has already been discussed by between this important facet of Lull's
several scholars; according to J. M. Millais- thought and the ecstatic Kabbalah. As the
Vallicrosa, Lull might have been influenced starting point of our discussion I shall firs
by the Kabbalistic conception of the Sefirot discuss an illuminating remark of Pico dell
in his doctrine of dignitates Dei.' A more Mirandola on this subject. The confirmation
cautious opinion can be found in Charles of Pico's observation on the affinity between
Singer's statement:2 'Lull was under strong Lull and Kabbalah constitutes the major
Neo-Platonic influence, and into Neo- point of the following study.
Platonic thought he was able to fit Cabalist In his Apologia Pico della Mirandola de
development'. scribes a certain kind of Kabbalah in these
Indeed, the studies of the late Dame words: 'quae dicitur ars combinandi ... et est
Frances A. Yates seem to finalize this issue: it simile quid, sicut apud nostros dicitur ars
is most probable that Lull was influenced Raymundi, licet forte diuerso modo pro-
cedant'.6 The nature of this ars combinandi is
by Christian Neo-Platonic sources such
as Pseudo-Dionysius whose views reached
described by Pico thus: 'Illa enim ars com-
him through the works of John Scotusbinandi, est quam ego in conclusionibus
meis uoco, Alphabetarium reuolutionem'.7
Eriugena.3 Yates's conclusion regarding the
Neo-Platonic sources of Lull was accepted Indeed,
by in one of his Kabbalistic Con-
Gershom Scholem4 and, unless further clusiones, Pico asserts: 'Prima est scientia
studies uncover new material, it seems that quam ego uoco Alphabetariae reuolutionis
the influence of the theosophical Kabbalah correspondentem parti philosophiae, quam
on Lull's conception of dignitates Dei can be ego philosophiam catholicam uoco'.8
disregarded. If there are some similarities According to these assessments there is a
between the Kabbalistic Sefirot and Lull's certain affinity between ars Raimundi and a
certain brand of Kabbalah, whose main
subject is the combination of the letters of
* This study was presented as a lecture at the III
the alphabet. This Kabbalah is compared by
Pico with the catholic, i.e. universal or
Colloqui d'Estudis Catalans a Nord-America, University
of Toronto, 17 April 1982. Two distinguished scholars
of Lull's thought who attended this lecture, J. N.
Hillgarth and R. Pring-Mill, kindly encouraged me to
pursue the line there proposed, a first result of this
ongoing interest being the present observation. 5 See Scholem, ibid., index, s.v. Erigane. G. Sed-
1 'Algunas relaciones entre la doctrina Rajna, 'L'influence
luliana de Jean Scot sur la doctrine du
y la
Cabala', Sefarad, xvIII, 1958, pp. 241-53. See
Kabbaliste Azriel also Jean
de G~rone', L. I.
Scot Erigene et l'histoire
Newman, Jewish Influences on Christian de la philosophie,
Reform Paris 1977, pp. 453-65; M. Idel, 'The
Movements,
New York 1925, pp. 182-183, where Sefirot
the above the Sefirot'
author (Hebrew), Tarbiz, LI, 1982, pp.
asserts
that 'it is certain that he [i.e. Lull] made use in his 242-43, 246, 261, 267, 277.
interpretation of Scripture of the Jewish methods of6 Opera Omnia, Basle 1572, p. 180. Many years ago,
Gematria, Notaricon and Ziruf and regarded the my friend Shalom Rosenberg, of the Hebrew University,
kindly pointed out to me the possible relationship
Kabbalah as a divine science and a true revelation of
the soul'. This statement is however based uponbetween
the Lull's and Abulafia's usage of the circles;
however, we shall see below that his remark, already
false assumption that Lull is the author of the spurious
De auditu kabbalistico. adumbrated by Scholem and Yates (see n. 9 below),
does not take into account the particular usage
2 The Legacy of Israel, ed. E. Bevan and C. Singer,
Oxford 1927, p. 274. Abulafia made of circles in his works, where apparently
8 Lull and Bruno-Collected Essays, i, London, Boston they are never employed in order to discover new
and Henley 1982, pp. 78-121. theological or scientific information.
4 G. Scholem, Les Origines de la Kabbale, Paris 1966, p.7 ibid., p. 181.
412 n. 58. 8 ibid., p. 108.

Journal of the Warburg and Courtauld Institutes, Volume 51, 1988

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 LULL AND ECSTATIC KABBALAH 171

survives in
comprehensive, philosophy. several
The manuscripts."
identity of Its first
this Kabbalistic school as the ecstatic or the part, the longest, deals with two figures, one
prophetic Kabbalah was proposed by of which consists of three concentric circles,
Scholem and Yates.9 Indeed this type ofeach containing one alphabet. This figure
Kabbalah is much interested in the
(P1. 17b) corresponds to Pico's reference to
the revolutio
combining of letters, mostly those which alphabetorum since the
compose the Divine names, in order to concentric circles were intended to revolve
achieve ecstatic experiences. However, in in order to generate all possible combi-
spite of the general similarity between this nations of the letters of the alphabets.
Kabbalah and the art of Lull, there are at The second figure (P1. 16c) is a table
least two main discrepancies between the wherein different concepts are attributed to
particular description of the Kabbalah in each letter of the Hebrew alphabet. So, for
Pico's passage and the ecstatic Kabbalah. example, the letter alef symbolizes 'Or
All we know from Pico is that the Kab- Kadmon, i.e. Primeval Light; 'El = God;
balah he has in mind deals with changing 'Adon = Lord; 'Ehad = One; 'Emet = Truth,
the places of letters in the alphabets- etc. According to the anonymous Kabbalist
revolutio-whereas the ecstatic Kabbalah was we can use the concepts in the table to
mainly interested in combinations of letters explain the theological meaning of the
which constitute the Divine names. It is various combinations of the letters of the
reasonable to assume that the form used alphabets inscribed in the concentric circles.
by Pico-revolutio-may signify notMany
onlyexamples of such interpretations can
be adduced
changing the places of letters in general, but but I shall confine myself to a
rather in a particular way, by a certain translation of only one of them. When
kind of rotation. Such an understanding dealing with the combination of the letters
is corroborated by Lull's art whichdalet uses and kof the author writes:12 'Daat
concentric circles. According to Pico: (knowledge)
'ars and Kedushah (Holiness): it
combinandi ... est modus quidam pro- shows that out of this combination appear
cedendi in scientiis'.10 Therefore the art of the ideas of the perfect righteous who
apprehend the knowledge of the Holy and
combination is a method employed to attain
scientia (wisdom), whereas the ecstatic pure ideas which emanate from this combi-
Kabbalah focuses upon the attainment of nation'. It is obvious that this technique of
prophecy or states of mystical union. interpreting the meaning of the various
Given these two important differences
combinations of letters resulting from the
revolving of the concentric circles corre-
between the description of that Kabbalah
which is similar to the Lullian art and the sponds to the scientia mentioned by Pico. It
ecstatic Kabbalah of Abraham Abulafia, the seems that Pico in fact referred to the
question may be asked whether indeed Pico specific Kabbalistic system to be found
had in mind Abulafia's Kabbalah in the another commentary of the anonymo
passages mentioned above. If we exclude the Kabbalist, a commentary to Pirkei de-Ra
proposal of Scholem and Yates on the basis Eliezer, a late Midrashic composition u
of the discrepancies just mentioned, is there fortunately lost, though quoted several tim
a better alternative explanation of what Pico in the commentary on the liturgy.'3 In o
says? It seems that such an alternative instance the anonymous Kabbalist refers t
indeed exists. It is not only more consonant discussion in his commentary on Pirkei
with Pico's Kabbalah but may also better
explain the emergence of Lull's art of
combination.
11 On this work see Abraham Joshua Heschel, 'Perush
A thirteenth-century commentary on<althe
Tefilot' in Kovez Mada'y Likhvod Moshe Shor, New
liturgy, an anonymous work which hasYorknot1945, pp. 113-126 where a short introduction
precedes the printing of the beginning of the
attracted the attention of Kabbalah scholars,
commentary. The list of manuscripts compiled by
Heschel has to be complemented by the identification
of additional manuscripts of this work. See, for the time
9 G. Scholem, 'Consid(rations sur l'histoire des being, M. Idel, R. Abraham Abulafia's Works and Doctrines,
Ph. D. Dissertation, Hebrew University, Jerusalem,
-1buts de la Kabbale chretienne', in Kabbalistes chritiens,
Paris 1979, p. 41 n. 10; F. A. Yates, Giordano Bruno and1976, pp. 77-78, 84 n. 38 (Hebrew).
he Hermetic Tradition, Chicago and London 1979, p. 96. 12 Paris, BN, MS h~br. 848, fol. 7r.
1o Opera Omnia (as in n. 6), p. 180. 13 See e.g. Heschel (as in n. 11), p. 120.

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 172 NOTES AND DOCUMENTS

Rabbi Eliezer which balistic

deals ideas with
close to those
the of Abulafia
theory o
combination of letters
were in and theirit theologica
existence,17 seems undeniabl
interpretation in the he received
same waythe inspiration
in which for this
his part
subject is treated in type
the of extant
Kabbalah itself work.14 It Fo
in Barcelona. is
exact date when the anonymous
possible, at least theoretically, thatcom- Pico wa
acquainted with the lost
mentarywork.
on the liturgy was written no defini-
The two works mentioned above are tive data are available; Scholem proposed
commentaries upon texts which have the end of the thirteenth century' without
nothing to do with any theory of combi-elaborating on his reasons. It seems to me
nation of letters and, at least on the basis of
that an earlier dating is more appropriate
the commentary on the liturgy, the anony-on the basis of an examination of the
mous author has artificially superimposed sources used by the anonymous Kabba
an exegetical technique which does not The most important Kabbalistic sou
clarify the text being commented upon. recurring in our text is the Book of Bah
There is therefore good reason to see this
of the earliest Kabbalistic works, alre
technique not as an ad hoc innovation but,
known at the beginning of the thirte
as the author asserts, as an already existing
century'9 but unfortunately useless f
device.'5 exact dating of the commentary. How
the other source which clearly influe
To sum up: a particular type of Kabbalah,
close to but not identical with Abraham the commentary is Rabbi 'Ezra of Ger
Abulafia's mystical thought, was in commentary
existence on the Talmudic Aggad
in the thirteenth century, and was though this Geronese text is nowhere
perceived
by Pico as especially similar to the artexplicitly;
quoted of it is nevertheless obvious
Ramon Lull. that our commentary draws upon the text of
The question I now propose is whether
R. 'Ezra, copying several sentences ver-
Pico's assessment is merely a coincidence,
batim.20 At present only one additional
Kabbalistic source which may have been
namely that Pico's statement has no more
written later than R. 'Ezra's time can be
than a phenomenological value, or whether
Pico indeed perceived a certain affinity
traced; it is a reference to the Book of
which is the result of an historical re- Speculation ('Sefer ha-cIyyun'), a Kabbalistic
lationship between Kabbalah and Lull's work whose date and place of writing ar
system. Let us begin with chronological still a matter of debate among scholars.2
matters. The ecstatic Kabbalah of Abraham
Abulafia, which is the Kabbalistic system
closest to that exposed in the commentary
17 Some Kabbalists in Castile at the beginning of the
on the liturgy, made its first appearance
secondinhalf of the thirteenth century were also
interested in revelatory experiences and techniques
Barcelona, where Abulafia not only received
similar to Abulafia's, but I am inclined to dismiss the
his original revelation but also studied
possibility that the Castilian, rather than the
twelve commentaries on the Book of Creation
Catalonian, Kabbalists might have influence
('Sefer Yezirah') in 1270.16 Though Catalonia
18 Kabbalah, Jerusalem 1974, p. 179.
may not be the only region where 19 This
Kab- text is quoted many times in the com
and it may serve as a potential source for
an early version of the Book of Bahir
20 Compare, e.g., Paris, BN, MS h~br. 8
'4 ibid., p. 117, translated from Paris, BN, MS hebr.
with R. ?Ezra's commentary to the Talmud
848. printed in Likutey Shikhehah ufeah, Ferrara
15 See Paris, BN, MS hebr. 848, fol. 4r: 'I have already Other examples will be discussed in my
explained ancient issues in work written previously (to Hebrew study of the commentary on the litu
the commentary on the liturgy) and I called it by the 21 The quotation from the Book of Spec
name The Conciliator of the Mind of the Questioner: printed by G. Scholem in Kiryat Sefer, i, 1
far-reaching Questions.' 285-86, and analysed in M. Idel, 'The Wor
16 The list of these commentaries was printed by Angels in Human Shape' (Hebrew), in Isa
Adolph Jellinek, Bet HaMidrasch, Jerusalem 1967, m, p. Festschrift, eds J. Dan and J. Hacker, Jerusal
xi (German); 'Sefer Yezirah' played a crucial role in the 27-28. There are two main proposals for t
Kabbalistic system of Abulafia. On the possible writings connected to the Book of Speculatio
influence of this work on Lull, see E. W. Platzeck,
to both appear in Scholem's studies: an ear
'Descubrimiento y esencia del arte del Bto Ram6n beginning of the thirteenth century in Prov
Lull', Estudios lulianos, vm, 1964, pp. 137-54; idem,
later one-the middle of this century in
Raimund Lull, Rome-Duisseldorf 1962-1964, I,definite
pp. evidence has yet been adduced to f
327-36. problem. See also n. 17 above.

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 LULL AND ECSTATIC KABBALAH 173

Thus the major influence of

tory tables the
(Pl. 17a), Geronese
in this instance too no
Kabbalist on the anonymous commentary
precedent for Lull's figure has been pointed
suggests also a tentative
out.location
An interesting of the
parallel place
to Lull is found,
where it was written, namely
however, Catalonia.
in a Jewish mystical text, in this
Therefore the comparison of theonconceptual
case a commentary the Book of Creation
content of the anonymous('Sefer Yezirah') by the early thirteenth-
commentary to
century
other Kabbalistic writings Ashkenazi
points to author
the R. Eleazar of
third
quarter of the thirteenth
Worms (P1.century.
17d),24 knownI and
should
studied in
Barcelona
like to emphasize that this in 1270 andis
dating apparently
no more even
than an approximation, but
earlier, nevertheless
as Abraham a In
Abulafia testifies.25
very reasonable one. This
passing,date and
this work location
and the Ashkenazi mys-
of the anonymous commentary are tical theories and techniques in general
were influential in the emergence of the
implicitly also an answer to the question of
the relationship between Lull's theory andecstatic Kabbalah.26
the ecstatic Kabbalah; since the Catalan Last but not least, Lull was in contact
Christian thinker began his mysticalwith and important Jewish figures living in
Barcelona,
literary career only in 1270, the direction of as the incipit of a lost work of
influence seems to be from Jewish to his demonstrates.27 Three persons are
Christian texts. Such a conclusion is based, mentioned in this incipit by name: 'Abram
as I should like to remind the reader, upon aDenaret', 'Rabbi Aaron' and 'Rabbi Ben Jue
rather speculative dating of a most im- Salomon'. As Millis-Vallicrosa has already
portant Kabbalistic text, though certainindicated,28 the first name refers to the most
other details, which have nothing to do withimportant leader of Catalan Jewry, Rabbi
our dating, seemingly strengthen our Solomon ben Abraham ibn Adret; the
conclusion. second probably refers to Rabbi Aharon Ha-
Lull is the author of Logica Nova (1305), a Barcelona; the last, not identified by
levi of
treatise based more upon his own ars rather Millas-Vallicrosa, may stand for Rabbi
than on classic Aristotelian logic; since Yehudah
his Salmon, also of Barcelona. Let us
ars essentially consists of the use of consider the possible implications of this
concentric circles it follows that his logic isrelationship of Lull to the Catalan Jewish
also based upon this device (P1. 17c). A elite. Rabbi Solomon ibn Adret was a
Kabbalist who taught Kabbalah to a strictly
similar view of logic is to be found in one of
Abraham Abulafia's works;22 according to limited circle of students,29 and it would be
him, the logical works of Aristotle cannot bemore than surprising if he were to disclose
Kabbalistic secrets to a Christian. Moreover,
considered a science like physics or meta-
physics: they are, according to the medieval
not only was his Kabbalah different from the
concept of logic, tools to be used in the ecstatic one; he was the most important
investigation of other speculative domains.antagonist of Abraham Abulafia's activity
However, the science of the combination of and his ecstatic Kabbalah.3? His colleague
letters is regarded by Abulafia as 'the inner Rabbi Yehudah Salmon, at a certain period
and superior logic', the way to understand- of his life, however, had good relations with
ing the nature of truth and error. 23
One of the devices used by Lull in order
to display a certain type of combination of
letters is the triangle (P1. 17e); as in the case 24 Perush Sefer Ye.ira, Przemyl 1853, fols 5bc, 17c-20b
25 cf. the testimony of Abulafia published by Jellinek
of the concentric circles and the explana-(as in n. 22).
26 See M. Idel, The Mystical Experience in Abraham
Abulafia, Albany 1987, ch. 1.
22 See Abulafia's Sendschreiben tiber Philosophie und 27 j. M. Millfis-Vallicrosa, El 'Liber predicationis contra
Kabbala, known according to its Hebrew name ShevaerJudeos' de Ramon Lull, Madrid-Barcelona 1957.
Netivot Ha-Torah, in Adolph Jellinek, Philosophie und 28 ibid., p. 21. See also Jeremy Cohen, 'The Christian
Kabbalah, I, Leipzig 1854, pp. 14-15. Adversary of Solomon ibn Adret', Jewish Quarterly
23 ibid., p. 15. See also M. Idel, 'Infinities of Torah in Review, [NS] LXXI, 1980, p. 55.
Kabbalah', in Midrash and Literature, eds G. H. Hartman 29 See M. Idel, 'We have no Kabbalistic Tradition on
and S. Budick, New Haven 1986, p. 149; idem, 'On the This' in I. Twersky (ed.), Rabbi Moses Nahmanides
History of the Interdiction against the Study of (RAMBAN): Explorations in His Religious and Literary
Kabbalah before the age of Forty' (Hebrew), AJS Virtuosity, Cambridge Mass. 1983, p. 64.
Review, v, 1980, pp. 17-18. 3o See Adret's JResponsa, i, no. 548.

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 174 NOTES AND DOCUMENTS

Abraham Abulafia.3'
haveAt present
remained we
closed after the do not
diagnoses of
know whether Salmon studied issues related Yates, Scholem or Platzeck. As the subtitle
to ecstatic Kabbalah with Abulafia, or with suggests, our present study is no more than
other unknown Kabbalists in Barcelona. a preliminary inroad into complicated
Neither then do we know whether issues, and it must be followed by other
he might
have served as a channel for the trans- researches more elaborate and precise
mission of Kabbalistic doctrines to Lull, his
regarding the subjects of dating, of location,
previous acquaintance, though his master, or-the most important desideratum-a
Abulafia, was ready to preach-and ap- study of the history, or the prehistory, of the
parently did preach-to Christians in Italy ecstatic Kabbalah before the emergence of
about issues related to his messianic views the Abulafian literary corpus.
and eventually on his Kabbalah.32 MOSHE IDEL

The possibility of a Kabbalistic influence

HEBREW UNIVERSITY OF JERUSALEM
on Lull has to be judged against the general
background of his age: a new interest in
Oriental languages and religions, including
Hebrew and Jewish lore, which surfaced in
two of Lull's contemporaries, Raymund
Martini and Arnald of Villanova. The latter THE ASSUMPTION OF THE
even wrote a treatise on the letters of the VIRGIN ON THE TABERNACLE
Tetragrammaton which may be considered OF ORSANMICHELE*
the closest theological work to Kabbalah
written by a Christian scholar up to this
time.33 The interest of these authors, like
that of their Italian Renaissance followers,
was ostensibly of a missionary nature. ORCAGNA'S marble tabernacle
Omichele (P1. 18a) was execu
However, in the case of Lull, the proposed behest of the confraternity of t
influence of Kabbalah has to do mostly with di Orsanmichele to house their c
the technical aspect of his thought rather a panel painted by Bernardo
than with its theological content, a fact 1346-47.' It was probably begu
which may facilitate the passage of a certain and although signed and dated 1359 it
theory from one type of mysticism to was completed only about 1366 when
another.
The considerations outlined above cannot
two metalworkers, Piero del Migliore and
stand as definitive evidence of the sources of
Benincasa di Lotto, added the grating and
other bronze ornaments.2
Lull's theories; they are based upon simi-
The tabernacle is divided into three tiers.
larities between the devices employedAby cupola half-hidden by triangular gables
Lull and his contemporary Kabbalists, orflanked
on by tall pinnacles surmounts a frieze
circumstantial proofs which only rarely ofmay half-length figures in quadrilobe frames.
solve such complex problems as the ultimate
source of Lull's speculations. However, given
the impasse that research on Lull's sources* I should like to thank Elizabeth McGrath for her
of his combinatory techniques has reached,
help in the preparation of this Note.
in so far as the problem of precise parallels
1 For the confraternity, see S. La Sorsa, La compagnia
to the figures used by Lull is concerned,d'Or
our San Michele: ovvero una pagina delle beneficenze in
Toscana
proposal may open an avenue that might nel secolo XIV, Trani 1902. On the tabernacle see
K. Steinweg, Andrea Orcagna; quellengeschichtliche und
stilkritische Untersuchung, Strasbourg 1929, pp. 71-111;
N. Rash Fabbri and N. Rutenberg, 'The Tabernacle of
31 cf. Abulafia's letter addressed to Salmon in Adolph Orsanmichele in Context', Art Bulletin, LXIII, 1981, pp.
Jellinek, Auswahl Kabbalistischer Mystik, I, Leipzig 1853,385-405; A. De Surigny, 'Le Tabernacle de la Vierge
p. 19. dans l'6glise d'Or-san-Michele 5 Florence', Annales
Archdologiques, xxvi, 1869, pp. 26-46, 77-95, 152-172.
32 cf. Abulafia's
Propheten 'Sefer Ha-O. Apokalypse
und Pseudo-Messias des Pseudo-
Abraham Abulafia', in 2 Documents in Archivio di Stato di Firenze

Jubelschrift zum siebzigsten Geburtstage des Prof. Dr H.
Graetz, ed. A. Jellinek, Breslau 1887, p. 76.
3 See Joaquin Carreras Artau, 'La "Allocutio Super
Tetragrammaton" de Arnaldo de Vilanova', Sefarad, ix,
1949, pp. 75-105.
(hereafter ASF), Capitani di Orsanmichele, cod.
34v, 48r; see also Steinweg (as in n. 1), p. 11
probably correctly, dates the four angels ca
candlesticks at the corner of the shrine to the same
year 1366.

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16 REYNOLDS AND ITALIAN ART AND ART LITERATURE / LULL AND ECSTATIC KABBALAH

-, ~

-;=) 4t'*I -B 6 ~rt", -

a-BMPD 201 a 10, fol. 2r (after

Battista Franco) (p. 163) I h

c-Paris, Bibliothque Nationale,

t ap

MSH 9r.r 848, t fols4

b-SJSM, fol. 60V (after Guido Reni)

(p. 163) MS H~br. 848, fols 4"-5r (p. 171)
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 LULL AND ECSTATIC KABBALAH 17

TABULA ARTIS BREVIS.

IAo13.,a
I a. j c. jnu.
A " . !'ee DuratiO.l .
o. j 'ti, ] jv-,
.. j F. c.3 .oo
K.E
-n JBoni,.cMagnitud
V?" e rn,,as.
- -] o , S Fa s- 3-- Vfraus. . (
Varias.jGloria.
[Pd. " e--I,1,..-, .o.oonordn
... . onrrari.
,,..0pIPriacipiun.
-----. Medigum.
-,------- --*- -ioin- -* *
A Ab in ==..
eat. Rter. -~iferath
pi n a . y, ....Volias.
J as aosa.Jqulss

.Io Vcru QidI Dequ src ? J juc.=..

tum Q =o,,,J
Qpal?- ) Qpuando
l =-- t. J Vbi t Qom
ALPHABETVM "-a -a - r- *r-?' ,~i, - '--*-, s - - - , "-r- -" e3,c--*,-I,--tr ,- Jr . I C
Art.GuSubjc&a. J o s A.lus. J C m.
?~ ~ l: ti,. . : J
1ircutes. juftitia. Prodcn;,. -"--'-"-' Ttm
,] ,, _Mcn lim,'nc
Vii . ]' ark la. Gula. Luxursa,. Supe bia. Aceidua. .nvidiysa. .ne lni

a-Tabula Artis Brevis from Lull, Opuscula, I, Palma 1744 (p. 173)

b--Paris, Bibliotheque Nationale, c--Concentric circl

o- is _ , , .

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