Blessed
Raymond Lull
INTRODUCTION
This section divides into five parts, namely
(1) the intellect, (2) the will, (3) memory, (4) imagination and (5) the
senses.
We intend to configure the five powers by means
of a discourse through the sequence of principles and rules. This configuration
will enable practitioners of the Art to investigate and discover the knowledge of
law. Without it, a lawyer cannot have the disposition, sense of proportion and
intellectual subtlety that a proper understanding of law requires. This
configuration is useful not only to lawyers, but also to theologians,
philosophers, physicians and to everyone in every faculty, because it is universal.
I - 1. CONFIGURING
THE INTELLECT WITH THE PRINCIPLES
The intellect that is confirmed in goodness
uses its goodness as a light for understanding what is good. Consequently, an
intellect that acts with goodness is well configured.
The intellect that performs great acts becomes
great, because greatness magnifies the subjects in which it dwells, just as
heat warms the subjects in which it exists. Therefore, an intellect that is confirmed
in greatness grows greater by investigating and understanding lofty and subtle
things.
The intellect that is confirmed in perseverance
and constancy nurtures the species it discovers through its understanding, acquires
them permanently and builds durable science with them.
The intellect empowers itself with power as a
merchant grows rich through profit. As the intellect widens its quest for knowledge,
it empowers itself for greater understanding
In collaboration with the will, the intellect
becomes disposed for understanding many lovable and under-standable things. As
the intellect seeks to understand its object, the will seeks to love its
object. Thus, they help each other to build the sciences of intellect and love,
and the will loves both sciences.
Virtue disposes the intellect that is confirmed
in virtue to understand things in a virtuous way. Just as a bird soars in the
sky on its wings, so the intellect, through virtue, grows in virtue and
understands the loftiest things it can reach.
The intellect that is confirmed in truth is
true, just as a rose coloured with red is red. As the intellect acts truthfully,
it becomes disposed to understanding more truths.
The intellect that is confirmed in glory and
delight grasps its objects easily, just as a man runs better in joy than in
sorrow.
The intellect that is confirmed in difference
is able to tell things apart. Discernment guides it along various paths as it develops
its science by investigating and understanding numerous issues.
The intellect that is confirmed in concordance rises
to subtler levels by understanding the concordance among its objects. It draws
many necessary conclusions by applying one science to many concepts,.
The intellect that is confirmed in contrariety
is lazy, benighted and sick. Its companion is ill will that provokes anger, just
as a bad neighbor disturbs the entire neighbour-hood.
The intellect is a principle, because its
understanding naturally produces species that serve to develop science. Thus, the
intellect has its own naturally disposed mode for deepening its understanding of
the secrets that are within its reach.
The intellect naturally stands in the middle
between will and memory. Its task consists in investigating species that it
makes intelligible within its innate intelligible part, just as fire heats
heatable objects within its innate ignitable part. By following its own natural
middle path, the intellect produces science that is understood, remembered and loved.
If it favours one side more than the other, it is crippled and blind, for it
can only generate opinions and beliefs. In this precarious position, it surrenders
its natural freedom to memory and will.
As the intellect focuses on the object of its enquiry,
it begins by believing in the supposition that either side could be right. Then
it seeks out the truth, refines its reasoning and does not rest until it ultimately
understands its object. An intellect that is satisfied with merely believing imprisons
itself and abdicates its natural function and purpose.
As the intellect refines itself, it increases
its capacity for understanding greater and loftier subjects. If it habitually
understands only lesser things, it remains diminished and stultified.
As the intellect considers equal things, it
equalizes its innate knower, knowledge and knowing. Thus, it configures itself
with equality, rises to the standard of justice and builds the science of
justice.
If the intellect leaves aside minor objects like
goats, cattle, etc. it can rise aloft to major objects like God, angels and things
of that nature. If it does the opposite, it diminishes itself and becomes
engrossed.
We discussed the intellect by combining it with
each principle in turn, and provided a doctrine to lawyers for configuring
their intellect in order to understand laws, canons and many other things that they
need to understand.
I - 2. CONFIGURING
THE INTELLECT WITH THE RULES
With the first rule, we ask whether
the intellect has its own essential innate correlatives. The answer is yes.
Otherwise, nothing would enable it to exist as an entity. Moreover, it could
not configure itself with its own innate correlatives, but only with external
ones, which is impossible. The conditions of the first rule prove this.
With the first species of the second
rule, we ask what the intellect is. We say that it is a power whose specific
function is to understand things. The first rule confirms this.
With the second species of the
second rule, we ask what kind of intrinsic essential correlatives the intellet
has. The answer is that it has its own innate knower, knowledge and knowing,
with which it causes intelligibilities that are not of its own essence.
With the third species of the same
rule, we ask what the intellect is in other things. We answer that in the will, the intellect is
an enlightening power that clarifies the objects of love and understanding. In
memory, the intellect is a conveying faculty that commits things to memory for
conservation.
With the fourth species of the second
rule, we ask what the intellect has in other things. We answer that it has
innate intelligibility in the will that loves its understanding, and in memory that
preserves it.
With the first species of the third
rule, we ask about the intellect’s origin. We answer that it has its own origin
in itself, insofar as it is a creature.
With the second species of the third
rule, we ask what the intellect consists of. We answer that it consists of its
own spiritual form and matter whereby it performs its specific task of investigating
external species and making them intelligible.
With the third species of the third
rule, we ask to whom the intellect belongs. We answer that it belongs to man,
as a part of himself that he uses for either believing or understanding.
With the first species of the fourth
rule, we ask why the intellect exists. We answer that it exists because it has
its own specific form and matter.
With the second species of the
fourth rule, we ask about the intellect’s purpose. We answer that it is meant for
understanding God’s goodness, greatness etc., for understanding creatures and for
developing sciences.
With the first species of the fifth rule, we
ask about the intellect’s quantity. We answer that it exists in the quantity of
its specific existence in every man, because it is indivisible.
With the second species of the fifth
rule, we ask about the intellect’s quantity. We answer that it exists in the
same quantity as its various acts of believing and understanding.
With the first species of the sixth
rule, we ask about the intellect’s qualities. We answer that has the qualities of its own innate
correlatives, namely its own action, passion and act.
With the second species of the sixth
rule, we ask about the intellect’s qualities. We answer that it has the
qualities of the sciences it discovers.
With the first species of the
seventh rule, we ask when does the intellect exist. We answer that it exists at
the instant of its creation.
With the second species of the same
rule, we ask when does the intellect exist. We answer that it exists in the
succession of days without any successive movement of its own being, like a
remote agent in its effect.
With the first species of the eighth
rule, we ask where the intellect is located. We answer that it exists in the
soul, as a part of it.
With the second species of the
eighth rule, we ask where the intellect is located. We answer that it exists in
its own habit, with which it produces science.
With the ninth rule, we ask how the
intellect exists. We answer that it exists due to the mode of creation and due
to its own specific form and matter and their mode for constituting and composing
it.
With the tenth rule, we ask with what
the intellect exists and produces species. We answer that it exists with its creating
and governing cause, produces species with the senses and the imagination and makes
them intelligible its own correlatives.
We discussed the intellect with each
rule in turn and provided a doctrine that enables a diligent artist to
configure his intellect and apply it to relevant issues
II – 1. CONFIGURING THE WILL WITH THE PRINCIPLES
The will that is confirmed in
goodness colours itself with the colour of the subject, as a crystal placed on
a coloured surface. When it puts on the habit of goodness, it colours and disposes
itself to love what is good.
The will that is confirmed in greatness
is magnified, aspires to great things and makes a man magnanimous.
As the will perseveres with its
beloved object, it develops constancy, fortitude and boldness of heart.
When the will often objectifies its
powerful beloved with the power of the beloved, it empowers itself to love the
beloved powerfully and to hate his enemy powerfully.
When the intellect understands the
beloved, the will loves the understanding that elevates it to its beloved. If
the will is aroused by mere belief without understanding, it does not approach the
beloved as closely as it would through understanding. This is because the
intellect does not collaborate with the will as intimately through belief as it
does through understanding.
When the will loves the virtues of
its beloved, its loving is as profound as the intellect’s understanding of them.
Therefore, the will must act in conjunction with the intellect.
When the will loves truth, the truth
enables it to love what is truly worthy of love. If the will loves falsehood,
then falsehood prevents it from loving anything truly worthy of love.
The will that glorifies its beloved is
vigorous, light-hearted and confident as it reposes in the beloved without any
fear of the enemy. If the will apprehends a painful object, in its depressed
and sorrowful state, it easily succumbs to fear.
Due to difference, the will has its two
different acts of loving and hating. When the will is disposed to loving, it
loves the beloved and hates the enemies of the beloved.
Concordance draws the lover and the
beloved together in love; the will thrives on this concordance and steadfastly
reposes in it.
The will that is confirmed in
contrariety labours and suffers as it hates. It is so badly configured and
afflicted that it painfully loves detestable things and hates lovable things.
With a good, great, etc. beginning, the
will begins its good, great, etc. loving, and seeks its repose in its good,
great, etc. beloved.
The will approaches its beloved through
loving, and its enemy through hating. When it finds a friend, it reposes in
loving its friend; but when it encounters an enemy, it suffers, struggles and
hates.
The will finds ultimate repose when it
draws near to its beloved through loving. If the end eludes it, the will is
full of hate and finds no repose in anything.
As the will loves major objects with
major loving, it raises its love to greater heights.
With equality between the lover and
the beloved, the will equally reposes in the loving of the beloved and in the
loving of the lover. Without equality in love, the will has no repose.
With minority, the will diminishes
its loving, and with diminished loving, it diminishes its love. As it
successively destroys its loving and its love, it succumbs to hatred, anger,
pain and sorrow.
We discussed the will with each successive
principle. Through this sequential process, the artist of this Art can
configure the essential operations of the will.
II – 2. CONFIGURING THE WILL WITH THE RULES
With the first rule we ask: “Does a
good, true and virtuous judgment equally confirm the will and the intellect in
justice?” The answer is yes, because goodness, virtue and truth are supremely
general indivisible principles equally connected to the powers of the soul. The
first rule and its conditions corroborate this; for example, just as a boy
cannot be a child if he is not born of a man and a woman, similarly, a judgment or phantasm cannot exist
unless it proceeds from the intellect and the will equally acting in the
immutable “now” and in the succession of time and space.
With the first species of the second
rule we ask, “What is the will?” The answer is that the will is a power whose
proper function is the act of willing.
With the second species of the
second rule we ask, “What does the will have coessentially within itself?” The
answer is that it has its own inner correlatives, namely active will, passive
will and the act of willing, without which it would be void, impotent, idle,
divorced from its purpose and stripped of its garment of freedom.
With the third species of the second
rule we ask, “What is the will in other things?” The answer is that the will
rules the intellect by ordering it to provide an object for it through
understanding, The intellect likewise rules the will, by commanding the will to
give it a lovable object through loving.
With the fourth species of the
second rule we ask, “What does the will have in other things?” We answer that
the will has dominion over memory, as it commands memory to remember its
beloved; and the will has a good habit with goodness, a great habit with
greatness, etc.
With the first species of the third
rule we ask, “Where does the will originate from?” The answer is that it exists
of itself, because it is a creature.
With the second species of the third
rule we ask, “What does the will consist of?” The answer is that it consists of
its own specific correlatives through which it is a specific power,
specifically active with its species, as it either desires or hates.
With the third species of the third
rule we ask, “To whom does the will belong?” The answer is that the will
belongs to man, in whom it exists as a part joined to other parts, as man uses
the will at his pleasure, by loving or hating.
With the first species of the fourth
rule we ask, “Why does the will exist?” The answer is that it exists because it
is constituted of it own specific form and matter.
With the second species of the
fourth rule we ask, “What I the purpose of the will?” The answer is that it
exists for loving God and for causing lovabilities.
With the first species of the fifth
rule we ask, “In what quantity does the will exist?” The answer is that it
exists in the quantity of its specific form and specific matter, where the
matter and form of the soul exist in an indivisible union. Similarly, prime
matter is an undivided essence, in which every element has its specific form
and its specific matter. Now, prime matter exists in conjunction with its prime
form from which all particular corporeal forms descend; and likewise, all
particular matters descend from prime matter.
With the second species of the fifth
rule we ask, “In what quantity does the will exist?” We say that it exists in
the same quantity as its correlatives; and as much as it can extend its
presence through acts of love and hate.
With the first species of the sixth
rule we ask, “What is the proper quality of will?” The answer is that has the quality
of its own correlatives.
With the second species of the sixth
rule we ask, “What are the appropriated qualities of the will?” The answer is
that they are the same as the qualities of its habits, namely goodness,
greatness, etc.
With the first species of the
seventh rule we ask, “When does the will exist?” The answer is that it exists
in its immutable “now” in which it was created.
With the second species of the
seventh rule we ask, “When does the will exist?” The answer is that it exists
when it acts sequentially by loving or hating many objects.
With the first species of the eighth
rule we ask, “Where does the will exist?” The answer is that it exists in the
soul, as a part in its whole.
With the second species of the
eighth rule we ask, “Where does the will exist?” We say that it exists in
successive places where it loves or hates various objects.
With the ninth rule we ask, “How does the will
exist?” The answer is that it exists according to its way of working with the
intellect and memory, for each power exists within the others to constitute the
essence, or soul.
With the tenth rule we ask, “With
what does the will exist?” The answer is that it exists with its own
correlatives without which it cannot exist. It exists with the intellect and
memory in the essence to which it belongs. With goodness, it is good, and with
greatness, it is great.
We discussed the will by applying
the rules in sequence. This sequential treatment is both the subject and the
doctrine for teaching legislators to love, constitute and configure
legislation.
III - 1. CONFIGURING MEMORY WITH THE PRINCIPLES
We intend to approach the
configuration of memory in two ways, namely through the principles and through
the rules. Let us begin with the principles.
Memory that is confirmed in goodness
partakes in goodness as in a light by which it recollects good species. Memory that
has a good habit of goodness also has a good act when it acts with goodness.
Memory that partakes in greatness is
great, for greatness causes it to recollect great things like God, the angels,
the virtues, etc.
Duration causes memory to recollect
the durable principles of the everlasting science of intellect and love.
Power is a habit that empowers
memory to recollect and govern the species that the intellect conveys to memory
by understanding or believing, and the species that the will conveys to it by
loving or hating.
The intellect joined to memory provides
memory with species that the intellect either understands or believes, and memory
recollects and governs them. Practical memory acquires species through
understanding, and theoretical memory governs them.
The will joined to memory provides
it with species that memory recollects with love or hate.
Virtue influences memory with
objectively virtuous phan-tasms or species like justice, prudence, etc.
Truth influences memory with
objectively true species.
Glory causes memory to recollect
delightful species.
Because of difference, memory has
two different acts, namely recall and conservation. Memory generates new species
by recalling them and it stores old species by conserving them.
Concordance causes many species in
memory to concord in one object.
Contrariety prevents memory from
recalling objects and from restoring to the intellect and the will the species
they had committed to memory. Thus, contrariety clothes memory in the privative
habit of forgetfulness and loss.
Memory is a principle whereby man remembers
memorable things.
Memory stands in the middle between
intellect and will, so it can equally restore to both of them the species that
they previously stored in it.
Memory reposes in governing the
species it stores, but it reposes even more is in receiving and retrieving them.
Memory is major when it objectifies
major objects. However, only its act increases, and not its essence because memory is indivisible.
Memory is equal to the intellect and
the will, because God is equally understandable, memorable and lovable.
With privative habits, memory is
minor, just as it is major with positive habits, depending on its objects.
We discussed memory with the
principles in sequence. This is a subject matter for lawyers who can apply laws
to the principles in sequence, from one principle to the next, and configure
memory for remembering them.
III - 2. CONFIGURING MEMORY WITH THE RULES
With the first rule we ask, “Is
memory as perfect a power of the soul as the intellect and the will are?” We
say that it is. Otherwise, God would be unjust toward his capacity of being
remembered by us, which is as perfect in us as is his capacity to be understood
and loved by us. Moreover, if memory were less perfect, its imperfection would
cause further imperfection in the intellect and in the will, as they could not actually
communicate all the species that they potentially have.
With the first species of the second
rule we ask, “What is memory?” We answer that it is a power whose proper
function consists in recollecting and governing species.
With the second species of the
second rule we ask, “What does memory have coessentially in itself?” We say
that it has its correlatives, with which it receives, governs and restores the
species conveyed to it.
With the third species of the second
rule we ask: “What is memory in other things?” We say that memory is active in restoring
and governing species, and that it is passive in receiving them.
With the fourth species of the
second rule we ask, “What does memory have in other things?” We say that memory
has passivity under the intellect and the will when it receives species from
them. In addition, memory has activity in the subject in whom it governs the species
that it retrieves for the intellect and the will.
With the first species of the third
rule we ask, “From what does memory originate?” We answer that it exists on its own because it
is a creature.
With the second species of the third
rule we ask, “What does memory consist of?” We answer that it consists of its
own specific correlatives whereby it is a specific power that acts in objects
in a specific way.
With the third species of the third
rule we ask, “To whom does memory belong?” We answer that it belongs to the man
in whom it exists and who causes it to remember things.
With the first species of the fourth
rule we ask, “Why does memory exist?” We say that it exists because it comprises
its own specific principles, namely active memory, passive memory and the act
of remembering.
With the second species of the
fourth rule we ask, “Why does memory exist?” We say that it exists for the
purpose of remembering its prime cause, namely God. Moreover, memory exists for
the purpose of remembering creatures.
With the first species of the fifth
rule we ask, “In what quantity does memory exist?” We answer that it exists as
much as its essence does.
With the second species of the fifth
rule we ask “In what quantity does memory exist?” We answer that it exists in
the dual quantity of its acts of remembering and governing.
With the first species of the sixth
rule we ask, “What qualities does memory have?” We answer that memory has the qualities
of its own correlatives.
With the second species of the sixth
rule we ask, “What qualities does memory have?” We say that it has the
qualities of its habits, namely goodness, greatness etc. and justice, prudence
etc.
With the first species of the
seventh rule we ask, “When does memory exist?” We answer that it exists in its
own inseparable “now”, because memory is an incorruptible entity.
With the second species of the
seventh rule we ask, “When does memory exist?” We answer that it exists when it
moves through its successive objects.
With the first species of the eighth
rule we ask, “Where is memory?” We answer that it is in the soul, as a part in
its whole.
With the second species of the
eighth rule we ask, “Where is memory?” We say that it exists in the sequential
process whereby it causes the recall of species by acting as an active power in
the passive power and in the act proceeding from both.
With the ninth rule we ask, “How
does memory exist?” We say that memory exists just as its constituting correlatives
exist within each other. Moreover, memory exists in a good way due to goodness,
in a great way due to greatness etc.
With the tenth rule we ask, “With
what does memory exist?” We say that it exists with its correlatives. In addition,
it exists with the intellect and the will, without which it cannot be a part of
the soul. Moreover, it is good with goodness, great with greatness etc.
We discussed the configuration of
memory with the rules. This configuration enables artists to habilitate their
memory for the study of law.
IV-1. CONFIGURING THE IMAGINATION WITH THE PRINCIPLES
The human imagination is the means and
the subject wherein and whereby the human intellect develops science, the human
will develops the science of love, and human memory develops the science of
recalling things perceived by the senses. Now let us discuss the imagination following
the sequence of principles and rules.
Let us begin with the principles, to
show what order the higher powers produce in the lower powers, so that lawyers
can have an orderly knowledge of laws, and make orderly legal decisions. We begin by saying:
Imagination configured with the goodness
of intellect, will and memory, is good imagination.
Imagination configured with the greatness
of intellect, will and memory, is great imagination.
Imagination configured with the duration
of intellect, will and memory, is durable and infallible imagination.
Imagination configured with the power
of intellect, will and memory, is powerful imagination.
Imagination configured with the intellect,
will and memory, is intelligible imagination.
Imagination configured with the virtue
of intellect, will and memory, is virtuous imagination.
Imagination configured with the truth
of intellect, will and memory, is true imagination.
Imagination configured with the glory
of intellect, will and memory, is delightful imagination.
Imagination configured with the
difference of intellect, will and memory, is distinct imagination.
Imagination configured with the concordance
of intellect, will and memory, is a cause of concordance.
Imagination that contradicts the
configuration of intellect, will and memory, is a cause of vice.
Imagination configured with the
order of intellect, will and memory, is an orderly principle.
As the imagination is configured
with the order of intellect, will and memory, it mediates between spiritual
configu-rations and sensual ones.
In an orderly imagination, the
higher powers ultimately repose in developing sensible species.
Imagination is major when configured
with a major presence of the higher and lower powers.
Equally configured imagination
stands equally between the higher and lower powers.
With minor configuration of
intellect, will and memory, the imagination fails, and this failure causes
haphazard repre-sentations.
We presented eighteen cameras, or
maxims. In these loci, a lawyer can order his configurations at will by
applying laws and canons to them. By making syllogisms, he can discover the
middle term that stands between the subject and predicate, as he makes
statements like, “This law is better configured than that one for the case at
hand, in its confi-guration of goodness, greatness, etc., as shown by such-and-such
a camera, and so on. This doctrine is an infallible one, and very useful in all
faculties.
IV- 2. CONFIGURING THE IMAGINATION WITH THE RULES
With the first rule we ask, “Is the
imagination equally configured by all the higher powers?” We answer that it
naturally is. Nevertheless, by accident, some power almost always happens to play
a greater role than the others do. This depends on which bodily organ is better
disposed. The heart and the front and back of the brain are respectively linked
to the sanguine, choleric and melancholy comple-xions and to the will, the intellect
and memory.
With the first species of the second
rule we ask, “What is the imagination?” We say that the imagination is an inter-mediary
power between the higher and lower powers. On the one hand, we have the six
senses and on the other hand, the intellect, memory and will. Through the
imagination, the higher powers connect to the phantasms and lower species that
the imagination derives from the lower powers. Further, the imagination is a
power whose proper function consists in imagining things.
With the second species of the
second rule we ask, “What does the imagination have coessentially?” We say that
it has the imaginative, imaginable and imagining whereby it produces species.
With the third species of the second
rule we ask, “What is the imagination in other things?” We say that it is a
passive power in one way under the sense of hearing, in another way under the
sense of sight, etc.; and likewise with the higher powers.
With the fourth species of the
second rule we ask, “What does the imagination have in other things?” We say
that it has a configuring action in the principles, as we saw earlier, and also
in sense objects.
With the first species of the third
rule we ask, “From what does the imagination originate?” The answer is that it
originates from its first ancestors, due to its corporeal nature.
With the second species of the third
rule we ask, “What does the imagination consist of?” We say that it consists of
its own specific form and matter, as it acts specifically according to its
species.
With the third species of the third
rule we ask, “To whom does the imagination belong?” We answer that it belongs
to the subject in whom it exists, in the same way as the power of sight belongs
to the man in whom it exists.
With the first species of the fourth
rule we ask, “Why does the imagination exist?” We say that it exists because it
is made of its correlatives.
With the second species of the
fourth rule we ask, “Why does the imagination exist?” We answer that it exists for
linking the higher powers and the lower powers.
With the first species of the fifth
rule we ask, “In what quantity does the imagination exist?” We answer that it
exists inasmuch as it links the higher and lower powers.
With the second species of the fifth
rule we ask, “In what quantity does the imagination exist?” We say, that it
exists inasmuch as it diffuses in various ways through the higher and lower
powers.
With the first species of the sixth
rule we ask, “What is the proper quality of the imagination?” We say that it
has the quality of its own imaginability.
With the second species of the sixth
rule we ask, “What are the appropriated qualities of the imagination?” We say
that the imagination appropriates the qualities of goodness, greatness, etc., and
the qualities of the species it acquires.
With the first species of the
seventh rule we ask, “When does the imagination exist?” We say that it exists
in the perpetual “now” in which it has been generated.
With the second species of the
seventh rule we ask, “When does the imagination exist?” We say that the
imagination exists when it generates species in sequence.
With the first species of the eighth
rule we ask, “Where does the imagination exist?” We answer that it exists in
man, as a part of a whole.
With the second species of the
eighth rule we ask, “Where does the imagination exist?” We answer that it
exists in its sequences, as a mover exists in its movement.
With the ninth rule we ask, “How
does the imagination exist?” We answer that it exists as its different parts
exist within each other, and as the elementative, vegetative, sensitive,
imaginative and rational powers exist in man. Moreover, the imagination has a
way of generating its own likenesses in the species it imagines.
With the tenth rule we ask, “With
what does the imagination exist?” We say that it exists with its own
correlatives, without which it has no way of existing. Moreover, it exists with
the subject whose power it is; and it is good with goodness, and great with
greatness, etc.
V - CONFIGURING
THE SENSES
The common sense contains six
particular powers coessential to it, but remains substantially undivided. These
powers, each different in its organs, objects and figures are the following,
namely: the powers of touch, taste, smell, sight, hearing and affatus (voice). The
first three of these powers are necessary for the subsistence and survival of
the body. I do not intend to treat of these three powers in this Art, as they
have been sufficiently dealt with in the Book of the Ascent and Descent of the
Intellect (Liber de ascensu et descensu intellectus). The three remaining
powers are meant for man’s well-being, and I intend to deal with them in this
Art, so that lawyers can know how to configure them in due order with the
imagination and the higher powers, as stated above. First, let us consider the
power of sight.
V - 1. CONFIGURING THE POWER OF SIGHT
The power of sight is configured
according to objects and figures consisting of colours and the linear,
triangular and circular shapes. With these, the imagination imagines visible
beings such as prelates, princes, judges, lawyers, weapons, instruments for
imposing sanctions and other similar figures and signs of justice. The
movements of the limbs, head, hands and feet and other similar things are
perceived by a well configured imagination, through which the higher powers
reach the lower ones.
The Art requires that lawyers deal
with the objects and figures of the visual power through an orderly sequence of
principles and rules, so they can know the meanings of gestures presented to
the power of sight.
The reason why we do not treat the
power of sight with the sequence of principles and rules in the same way as we
dealt with the imagination and the higher powers, is that we want to avoid
prolixity and because the things said about the latter show the artist how to
make his own application of the sequence of principles and rules to the power
of sight
V - 2. CONFIGURING THE POWER OF HEARING
The objects and figures of the power
of hearing in legal science are the sounds of laws and decrees that signify the
laws when they are adduced and read out. When a lawyer with an imagination that
is properly configured under the higher powers imagines the sounds of laws and
decrees, he knows what they are, for everything that is signified can be recognized
through its signifiers.
Just as one bell rings out more
strongly than another, so does one law or decree ring out more powerfully than
another in the imagination configured beneath the higher powers. The law with
the most powerful sound is the one to choose, and this is an infallible rule.
V. 3. CONFIGURING THE POWER OF AFFATUS (VOICE)
The objects of the power of affatus
are voices with their vocal figures. We say that the voice is the object of the
power of affatus because the mental concept extracts voice materially from
sound. The affatus gives its own specific form to the voice, so that the the
imagination, as it hears the voice, can imagine the mental concept that the
voice conveys and perceive it in an orderly way.
Vocal figures can be produced either
in the mode of truth, or in the mode of falsehood. They are in the mode of
truth when the speaker confidently speaks out with signs of goodness,
greatness, etc. They are produced in the mode of falsehood, when spoken in fear
and without the signs of goodness, greatness, etc. In the first mode, the
virtue of words exists in the same way as do the virtues of herbs and stones that
are caused by higher principles, namely by the virtues of stars and elements.
Now this is enough about the
affatus, for we expounded the topic broadly enough in the Book on the Sixth
Sense, (Liber sexti sensus). We have discussed the configuration of the five
powers in man. The things we said here will enable lawyers to discover explicitly
the laws that are implicit in this configuration by following the mode we
followed, through the sequence of principles and rules. This confi-guration is
very useful for legal science.
End of the treatise on configuring
the five powers.
Translator’s notes
This is
the fifth section of Blessed Raymond’s “Art for the Quick Discovery of Law” (“Ars
brevis de inventione iuris”). As we can see from the first paragraph of the
text, it serves as a stand-alone tool for training the mind to use the
principles and rules of Ars generalis ultima.
Each of the five powers, namely the intellect,
the will, memory, the imagination and the senses, is discussed with the
sequence of principles and rules.
Yanis Dambergs, PhD,
Gatineau, Canada, February 2007
http://lullianarts.narpan.net
References
Ramon Llull Database by Professor Anthony Bonner, on line at the University of Barcelona web site:
http://orbita.bib.ub.es/llull/bo.asp
Ars brevis de inventione
juris
Date: 1/1308 Place: Montpellier
Catalogue number: III.78
Short title: ArsBrJur
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The most recent publication
in Latin - Raimundi Lulli Opera Latina, F. Stegmüller et al., editors, 21 vols.
published so far, Palma de Mallorca/Turnholt, Belgium. ROL XII, 257-389
Manuscripts on line at FREIMORE, the
Freiburger Multimedia Object Repository - Albert - Ludwigs – Universität, Managed
by Dr. Viola Tenge-Wolf
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TABLE OF CONTENTS
CONFIGURING
THE FIVE POWERS. 1
INTRODUCTION.. 1
I - 1. CONFIGURING THE INTELLECT WITH THE PRINCIPLES. 2
I - 2. CONFIGURING THE INTELLECT
WITH THE RULES. 5
II – 1. CONFIGURING THE WILL WITH THE PRINCIPLES. 9
II – 2. CONFIGURING THE WILL WITH THE RULES. 12
III - 1. CONFIGURING MEMORY WITH THE PRINCIPLES. 16
III - 2. CONFIGURING MEMORY WITH THE RULES. 19
IV-1. CONFIGURING THE IMAGINATION WITH THE PRINCIPLES. 23
IV- 2. CONFIGURING THE IMAGINATION WITH THE RULES. 26
V - CONFIGURING THE SENSES. 30
V - 1. CONFIGURING THE POWER OF SIGHT. 30
V - 2. CONFIGURING THE POWER OF HEARING.. 31
V. 3. CONFIGURING THE POWER OF AFFATUS (VOICE) 32
Translator’s
notes 33
References 34
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