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
In memoriamFrances A. Yates Lull's thought whose possible affinity to
Kabbalistic issues is worth a detailed dis-
cussion: namely Lull's theory of ars combin-
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 relationship
Kabbalah has already been discussed by between this important facet of Lull's
several scholars; according to J. M. Millas- thought and the ecstatic Kabbalah. As the
Vallicrosa, Lull might have been influenced starting point of our discussion I shall first
by the Kabbalistic conception of the Sefirot discuss an illuminating remark of Pico della
in his doctrine of dignitates Dei.1 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-
by Christian Neo-Platonic sources such cedant'.6 The nature of this ars combinandi is
as Pseudo-Dionysius whose views reached described by Pico thus: 'Illa enim ars com-
him through the works of John Scotus binandi, est quam ego in conclusionibus
Eriugena.3 Yates's conclusion regarding the meis uoco, Alphabetarium reuolutionem'.7
Neo-Platonic sources of Lull was accepted by Indeed, 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 the alphabet. This Kabbalah is compared by
study was presented as a lecture at the III 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 5 See Scholem, ibid., index, s.v. Erigene. G. Sed-
ongoing interest being the present observation.
1 'Algunas relaciones entre la doctrina luliana y la Rajna, 'L'influence de Jean Scot sur la doctrine du
Cabala', Sefarad,xviii, 1958, pp. 241-53. See also L. I. Kabbaliste Azriel de Gerone', Jean ScotErigeneet l'histoire
Newman, JewishInfluenceson ChristianReformMovements, de la philosophie,Paris 1977, pp. 453-65; M. Idel, 'The
New York 1925, pp. 182-183, where the author asserts Sefirot above the Sefirot' (Hebrew), Tarbiz,LI, 1982, pp.
that 'it is certain that he [i.e. Lull] made use in his 242-43, 246, 261, 267, 277.
6 Opera Omnia, Basle 1572, p. 180. Many years ago,
interpretation of Scripture of the Jewish methods of
Gematria, Notaricon and Ziruf and regarded the my friend Shalom Rosenberg, of the Hebrew University,
Kabbalah as a divine science and a true revelation of kindly pointed out to me the possible relationship
the soul'. This statement is however based upon the between Lull's and Abulafia's usage of the circles;
false assumption that Lull is the author of the spurious however, we shall see below that his remark, already
De auditu kabbalistico. adumbrated by Scholem and Yates (see n. 9 below),
2 The Legacy of Israel, ed. E. Bevan and C. Singer, does not take into account the particular usage
Oxford 1927, p. 274. Abulafia made of circles in his works, where apparently
3 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 Originesde la Kabbale,Paris 1966, p. 7 ibid., 181.
412 n. 58. 8 ibid., p. 108.
p.

Journal of the Warburgand CourtauldInstitutes,Volume 51, 1988

 LULL AND ECSTATIC KABBALAH 171
comprehensive, philosophy. The identity of survives in several manuscripts.11 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 of each containing one alphabet. This figure
Kabbalah is much interested in the (P1. 17b) corresponds to Pico's reference to
combining of letters, mostly those which the revolutio 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 not only Many examples of such interpretations can
changing the places of letters in general, but be adduced 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 which uses dalet and kof, the author writes:12 'Dacat
concentric circles. According to Pico: 'ars (knowledge) 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
combination is a method employed to attain apprehend the knowledge of the Holy and
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
between the description of that Kabbalah revolving of the concentric circles corre-
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 in
had in mind Abulafia's Kabbalah in the another commentary of the anonymous
passages mentioned above. If we exclude the Kabbalist, a commentary to Pirkei de-Rabbi
proposal of Scholem and Yates on the basis Eliezer, a late Midrashic composition un-
of the discrepancies just mentioned, is there fortunately lost, though quoted several times
a better alternative explanation of what Pico in the commentary on the liturgy.13In one
says? It seems that such an alternative instance the anonymous Kabbalist refers to a
indeed exists. It is not only more consonant discussion in his commentary on Pirkei de-
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 the 'al Tefilot' in Kovez Mada'y Likhvod Moshe Shor, New
liturgy, an anonymous work which has not York 1945, pp. 113-126 where a short introduction
attracted the attention of Kabbalah scholars, precedes the printing of the beginning of the
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, 'Considerations sur l'histoire des being, M. Idel, R AbrahamAbulafia'sWorksand Doctrines,
iebuts de la Kabbale chretienne', in Kabbalisteschretiens, Ph. D. Dissertation, Hebrew University, Jerusalem,
Paris 1979, p. 41 n. 10; F. A. Yates, GiordanoBruno and 1976, pp. 77-78, 84 n. 38 (Hebrew).
'heHermeticTradition,Chicago and London 1979, p. 96. 12 Paris, BN, MS hebr. 848, fol. 7r.
10 13 See
e.g. Heschel (as in n. 11), p. 120.
OperaOmnia (as in n. 6), p. 180.
172 NOTES AND DOCUMENTS
Rabbi Eliezer which deals with the theory of balistic ideas close to those of Abulafia
combination of letters and their theological were in existence,17 it seems undeniable that
interpretation in the same way in which this he received the inspiration for his particular
subject is treated in the extant work.'4 It is type of Kabbalah itself in Barcelona. For the
possible, at least theoretically, that Pico was exact date when the anonymous com-
acquainted with the lost work. mentary 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 century1' 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 Kabbalist.
an exegetical technique which does not The most important Kabbalistic source
clarify the text being commented upon. recurring in our text is the Book of Bahir, one
There is therefore good reason to see this of the earliest Kabbalistic works, already
technique not as an ad hoc innovation but, known at the beginning of the thirteenth
as the author asserts, as an already existing century19 but unfortunately useless for an
device. 15 exact dating of the commentary. However,
To sum up: a particular type of Kabbalah, the other source which clearly influenced
close to but not identical with Abraham the commentary is Rabbi 'Ezra of Gerona's
Abulafia's mystical thought, was in existence commentary on the Talmudic Aggadot,
in the thirteenth century, and was perceived though this Geronese text is nowhere
by Pico as especially similar to the art of quoted explicitly; 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
namely that Pico's statement has no more Kabbalistic source which may have been
than a phenomenological value, or whether written later than R. 'Ezra's time can be
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-'Iyyun'), a Kabbalistic
lationship between Kabbalah and Lull's work whose date and place of writing are
system. Let us begin with chronological still a matter of debate among scholars.21
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 in second half of the thirteenth century were also
Barcelona, where Abulafia not only received interested in revelatory experiences and techniques
his original revelation but also studied similar to Abulafia's, but I am inclined to dismiss the
twelve commentaries on the Book of Creation possibility that the Castilian, rather than the
Catalonian, Kabbalistsmight have influenced Lull.
('Sefer Yezirah') in 1270.16 Though Catalonia 18
Kabbalah,Jerusalem1974, p. 179.
19 This
may not be the only region where Kab- text is quoted many times in the commentary
and it may serve as a potential source for establishing
an early version of the Bookof Bahir
20 Compare, e.g., Paris, BN, MS hebr. 848, fol. 12r
14 ibid., p. 117, translated from Paris, BN, MS hebr. with R. 'Ezra's commentary to the Talmudic Aggadot
848.
15 See Paris, BN, MS h6br. 848, fol. 4r: 'I have printed in LikuteyShikhehahufeah, Ferrara 1556, fol. 6V.
already Other examples will be discussed in my elaborate
explained ancient issues in work written previously (to Hebrew study of the commentary on the liturgy.
the commentary on the liturgy) and I called it by the 21 The quotation from the Book of Speculation was
name The Conciliator of the Mind of the Questioner: printed by G. Scholem in Kiryat Sefer,i, 1923-25, pp.
far-reaching Questions.' 285-86, and analysed in M. Idel, 'The World of the
16 The list of these commentaries was printed by Angels in Human Shape' (Hebrew), in Isaiah Tishby
Adolph Jellinek, Bet HaMidrasch,Jerusalem 1967, iii, p. Festschrift,edsJ. Dan andJ. Hacker, Jerusalem 1986, pp.
xi (German); 'SeferYezirah'played a crucial role in the 27-28. There are two main proposals for the dating of
Kabbalistic system of Abulafia. On the possible writings connected to the Book of Speculation.Allusions
influence of this work on Lull, see E. W. Platzeck, to both appear in Scholem's studies: an early one-the
'Descubrimiento y esencia del arte del Bto Ram6n beginning of the thirteenth century in Provence; and a
Lull', Estudios lulianos, viii, 1964, pp. 137-54; idem, later one-the middle of this century in Castile. No
Raimund Lull, Rome-Dusseldorf 1962-1964, i, pp. definite evidence has yet been adduced to finalize this
327-36. problem. See also n. 17 above.
 LULL AND ECSTATIC KABBALAH 173
Thus the major influence of the Geronese tory tables (P1. 17a), in this instance too no
Kabbalist on the anonymous commentary precedent for Lull's figure has been pointed
suggests also a tentative location of the place out. An interesting parallel to Lull is found,
where it was written, namely Catalonia. however, in a Jewish mystical text, in this
Therefore the comparison of the conceptual case a commentary on the Book of Creation
content of the anonymous commentary to ('Sefer Yezirah') by the early thirteenth-
other Kabbalistic writings points to the third century Ashkenazi author R. Eleazar of
quarter of the thirteenth century. I should Worms (P1. 17d),24 known and studied in
like to emphasize that this dating is no more Barcelona in 1270 and apparently even
than an approximation, but nevertheless a earlier, as Abraham Abulafia testifies.25 In
very reasonable one. This date and location passing, this work and the Ashkenazi mys-
of the anonymous commentary are tical theories and techniques in general
implicitly also an answer to the question of were influential in the emergence of the
the relationship between Lull's theory and ecstatic Kabbalah.26
the ecstatic Kabbalah; since the Catalan Last but not least, Lull was in contact
Christian thinker began his mystical and with important Jewish figures living in
literary career only in 1270, the direction of Barcelona, 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 a Denaret', 'Rabbi Aaron' and 'Rabbi Ben Jue
rather speculative dating of a most im- Salomon'. As Millas-Vallicrosa has already
portant Kabbalistic text, though certain indicated,28 the first name refers to the most
other details, which have nothing to do with important 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 LogicaNova (1305), a levi of Barcelona; the last, not identified by
treatise based more upon his own ars rather Millas-Vallicrosa, may stand for Rabbi
than on classic Aristotelian logic; since his Yehudah 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 is relationship of Lull to the Catalan Jewish
also based upon this device (P1. 17c). A elite. Rabbi Solomon ibn Adret was a
similar view of logic is to be found in one of Kabbalist who taught Kabbalah to a strictly
Abraham Abulafia's works;22 according to limited circle of students,29 and it would be
him, the logical works of Aristotle cannot be more than surprising if he were to disclose
considered a science like physics or meta- Kabbalistic secrets to a Christian. Moreover,
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.30 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 (PI. 17e); as in the case 24 Perush
SeferYezira,Przemyl 1853, fols 5bc, 17c-20b.
25 cf. the
of the concentric circles and the explana- testimony of Abulafia published by Jellinek
(as in n. 22).
26 See M. Idel, The
Mystical Experience in Abraham
22 See Abulafia's Sendschreibeniiber Abulafia,
27
Albany 1987, ch. 1.
Philosophie und J. M. MillBs-Vallicrosa, El 'Liberpredicationiscontra
Kabbala,known according to its Hebrew name Sheva'r Judeos' de RamonLull, Madrid-Barcelona 1957.
Netivot Ha-Torah, in Adolph Jellinek, Philosophie und 28 ibid., p. 21. See
alsoJeremy 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 Midrashand 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. 30 See Adret's
Responsa,i, no. 548.
 1.74 NOTES AND DOCUMENTS
Abraham Abulafia.31 At present we do not have remained closed after the 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 he might issues, and it must be followed by other
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 MOSHEIDEL
The possibility of a Kabbalistic influence
on Lull has to be judged against the general HEBREW UNIVERSITY OFJERUSALEM

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, RCAGNA'Smarble tabernacle in Orsan-
was ostensibly of a missionary nature. o
michele (P1. 18a) was executed at the
However, in the case of Lull, the proposed behest of the confraternity of the Madonna
influence of Kabbalah has to do mostly with di Orsanmicheleto house their cult image,
the technical aspect of his thought rather a panel painted by Bernardo Daddi in
than with its theological content, a fact 1346-47.1 It was probably begun in 1352
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. two metalworkers, Piero del Migliore and
The considerations outlined above cannot Benincasa di Lotto, added the grating and
stand as definitive evidence of the sources of other bronze ornaments.2
Lull's theories; they are based upon simi- The tabernacle is divided into three tiers.
larities between the devices employed by A cupola half-hidden by triangular gables
Lull and his contemporary Kabbalists, or on flanked by tall pinnacles surmounts a frieze
circumstantial proofs which only rarely may of 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, our d'Or San Michele: ovvero una pagina delle beneficenzein
Toscananel secoloXIV,Trani 1902. On the tabernacle see
proposal may open an avenue that might K. Steinweg, Andrea Orcagna; quellengeschichtliche und
stilkritischeUntersuchung,Strasbourg 1929, pp. 71-111;
N. Rash Fabbri and N. Rutenberg, 'The Tabernacle of
31 cf. Abulafia's letter addressed to Salmon in Orsanmichele in Context', Art Bulletin, LXIII,1981, pp.
Adolph
Jellinek, Auswahl Kabbalistischer Mystik,i, Leipzig 1853, 385-405; A. De Surigny, 'Le Tabernacle de la Vierge
p. 19. dans l'eglise d'Or-san-Michele a Florence', Annales
32 cf. Abulafia's
'SeferHa-Ot: Apokalypse des Pseudo- Archeologiques,xxvi, 1869, pp. 26-46, 77-95, 152-172.
Propheten und Pseudo-Messias Abraham Abulafia', in 2 Documents in Archivio di Stato di Firenze
Jubelschrift zum siebzigsten Geburtstagedes Prof. Dr. H. (hereafter ASF), Capitani di Orsanmichele,cod. 56, fols
Graetz,ed. A. Jellinek, Breslau 1887, p. 76. 34v, 48r; see also Steinweg (as in n. 1), p. 110, who,
33 See
Joaquin Carreras Artau, 'La "Allocutio Super probably correctly, dates the four angels carrying
Tetragrammaton" de Arnaldo de Vilanova', Sefarad,Ix, candlesticks at the corner of the shrine to the same
1949, pp. 75-105. year 1366.

Journal of the Warburgand CourtauldInstitutes,Volume 51, 1988

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b-Paris, Bibliotheque Nationale, c-Concentric circles from Lull,

MS Hebr. 848, fol. 4r (p. 171) Ars Brevis,Strasbourg
1617 (p. 173)
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