some time in Cyprus, he passed over into Armenia, to a city called Allero, where is dated his work, "De iis quæ Homo de Deo debet Credere" but he soon returned again to Cyprus, the reason of which he gives in his book, "De Fine:" "Versus Cyprum in Armeniam, sed quiæ istæ lenæ omnibus non sunt sacræ, prout scio, qeni fui." He thus stayed in Cyprus for some time, and stayed in the hospital of the Templars at Famagusta, on the east side of the island. In January 1303 he returned to Montpelier, and after a short stay there, proceeded to Genoa, where he finished writing many works. In March of the same year we find him again at Montpelier, where James II., of Majorca, was resident with his court. Here he resided during the next two years, writing many books, the titles of which it would be tedious to mention. 1305, A.D., however, is the date of the completion of his work "De Fine," which treats of the conquest of the Holy Land.

The eldest son of King James II., the infante Don Jamie, was the heirpresumptive to the crown of his father; but he preferred to devote his life to religion rather than government, so he adopted the dress of the order St. Francis of Assisi, in company with his warmly-attached friend Don Luis, the son of Don Carlos, of Sicily.

It was not surprising, then, that King James II. should be wellaffected to the order, and accordingly he began to take favourable notice of Raymond; and so affected was he by the work "De Fine," that he sent a copy of the book to the Pope, and himself promised money to aid the cause. Boniface VIII. was now dead, as well as Benedict XI., who succeeded him; and by the influence of Philip the Fair, the Archbishop of Bordeaux,

1 Dio. ii. part 3.

3

Bertrand de Goth, was made Pope, under the title of Clement V. It was during his pontificate that, in 1309, the papacy was transferred to Avignon. Raymond probably presented his book to this Pope in person-at all events, he was travelling about at this time, for we find from his works that he was lodged in the monastery of San Domingo, at Pisa, in January 1306, and returned to Montpelier in 1307. He was then probably in high favour, for Raymond Ganfredus, the minister-general of the order of St. Francis, had given him letters patent, directing every member of the order to receive him well, in whatever part he was, and had given him the title of "Most great Benefactor of their order." The king's promises of support were probably, however, never fulfilled; and, according to Sr. Custurer, he returned to his native island, and wrote the pcem "Desconort." St. Rosselló, however, and others, assert that he went first to Bona, in Africa, and that there occurred the event narrated in "De Amico et Amato :""

"The friend set out for certain foreign parts, where he thought to find his Beloved, and by the way there met him two lions, and the friend began to feel before him fear of death, for he desired to live, that he might serve his Beloved. And he set himself in quest of his Beloved, that love might direct his steps, and that he might better support death; and while the friend was seeking his Beloved, the lions came humbly to the friend, whose falling tears they licked up, and kissed his hands and feet; and so the friend set forth in peace to find his Beloved."

Sr. Custurer quotes the following account of what happened to him in Africa, from the "Vidà Contemporanea :"

"When he had arrived at Bugia, and had entered into the court, he began to cry in the public square, as a second Jonas: The law of the Christians is the true law, and holy, and it alone is grateful and acceptable unto God; but the law of the Saracens is false and erroneous, and look that what I say I will make good by arguments, that ye cannot disprove.' On hearing these words, the people desired to stone him, but the principal minister of the Mahommedan law commanded him to be brought into his presence, and spoke to him after this manner: 'How is it that ye have such boldness to speak publicly of our Mahommedan law with such insult, it being notorious that we will put to death him that blasphemes it.' Raymond answered him, 'He that is the true servant of Jesus Christ, and has understood the indubitable truth of the Catholic faith, ought, without fear of death, to extol it and preach it to all.' If ye believe,' insisted the minister, that yours is the true faith, give me, then, your reasons by which ye prove its verity.' Then, in the most learned manner, Raymond began to explain to him the mystery of the Trinity, and he spake with such force that the minister could not answer him; on the contrary, although more than moderately versed in every kind of philosophy, moved with terror at the lofty doctrine of Raymond, he did not try to satisfy him with words or arguments, but, like the tyrants of old, had recourse to force, and gave orders to the guards to bear him away to prison. While he was passing through the street, some plucked out the hairs of his beard, others tripped him by the way, others cruelly beat him with sticks, others with their hands, others with their fists, till at length he was led, or rather dragged, away, and with ignominy thrust, not into the prison of the thieves, so much as into their privy, full of mud and filthiness. This was a persecution that he en

dured for a long time, until, at the entreaty of some Genoese merchants, who were residing on business in the city, he was placed in a more decent prison. [Contemporaneous authors. say, that the ministers of Mahommedanism were eager to put him to death; that they resolved to have him brought before them in the council; that if it were found that he was a learned man they would put him to death, but if ignorant they would set him free; and that one of them, who had heard him speak, was of opinion that he should not be heard, for he would give such reasoning that they would not be able to satisfy him; and that the Genoese and the Catalans persuaded them to give him a more decent prison.] Then there gathered round him the most skilled of the sect of the Mahommedans, sent by their principal ministers, and tried, by great promises, to seduce him to their false system. They offered to him in marriage a lady of most noble origin, houses, riches, property, honours, and the favour of the king. But Raymond, despising everything, exhorted them, with tenderness, to embrace the law of Christ, promising them no riches or goods whereby to make their fortunes, but only life eternal, nor favours of kings on earth, but only the love of the King of Heaven, and the glory of being admitted to the dignity of His sonship. As no agreement came on either side by this means, they settled that both parties should write books, in which each one should show, by clear and patent arguments, which of the two laws was the better, more holy, and more true. Raymond had already worked much on his part, and had nearly completed his work, when the King of Bugia, having arrived at the city, obliged him. to desist from the undertaking, and having news of what was passing,. ordered him to quit the city and the country. Raymond embarked with his books in a Genoese ship, in order

to pass over to Genoa; but the fury of contrary winds altered their course, so that, at ten miles from the port of Pisa, the ship was wrecked, and though the sea swallowed up many, Raymond was one of those who escaped. All his books were lost; but, favoured by Heaven, he, half naked, and with one companion, was landed in the port on a plank." In March, 1308, therefore, we find him lodged in the monastery of San Domingo, at Pisa, and there finishing his "Ars Generalis Ultima." In April he finished his "Disputatio Raymundi Christiani et Homeri Saraceni," alluded to by the "Vidà Contemporanea just quoted, and many other works. The republic of Pisa now began to favour his scheme, and gave him letters, and founded a military order for the conquest of the Holy Land. With bright hopes Raymond set out for Genoa, and there obtained a subscription of 25,000 ducats from devout women; thence he proceeded to France, to seek the Pope, then resident in Avignon. He presented his letters and supplication, but without avail; and then returned to Paris, reading his Ars and composing many books. A story of him is recounted, by which he gained the attention of the famous Duns Scotus. It appears that one day Raymond was present at one of his lectures; and on hearing some argument to which he did not assent, signified his disapprobation by a slight murmur. Duns Scotus looked round, and when he discovered the murmurer in the corner, thought to shame him by the question," Dominus quæ pars ?" to which Raymond is said to have answered, "Dominus non est pars, sed est totum." In consequence of this proof of his talent, Raymond seems to have had much association

He

with "the subtle doctor." afterwards compiled a book entitled "Dominus quæ Pars ?"2

112

Raymond now left Paris for a while, and returned to Montpelier. While there he finished his work, "De Acquisitione Terræ Sanctæ " in the month of March; and then proceeded to Majorca, where he wrote his "De Confessione." This was followed, in January, 1310, by his Liber Sermonum, or "Ars Prædicandi ;" and then he made his way back to Paris. He now gained much favour from the French king, Phillip the Fair, who gave him the titles of "Organo del Espiritu Santo," and "Doctor Iluminado del Cielo." Two of his works we now find dedicated to the king; one "Liber natalis parvuli Christi Jesu," the other "Liber Lamentationis Philosophia."3 The University of Paris now approved his "Ars," and a diploma was granted to him. Raymond then paid another visit to Avignon, Montpelier, and Majorca, where he finished other works, and then returned to Paris in 1322, and here, by the king's command, other works of his were examined and approved by Francisco de Neapol, then chancellor of the university."

A general council was now convoked at Vienne, by the pope, Clement V., for the 1st of October, 1311. At this council were present more than three hundred archbishops and bishops, and the principal theme of discussion was, the condition of the order of the Templars, and the abuses which had grown up amongst them. Raymond determined to be present, and present his cause before the assembly. About this time he wrote the "Liber Phantasticus," being a supposed conversation between him and a priest on their way to the council. In the first

2 Custurer, ii. 6, 2.

• Custurer, i. 6, 71.