3. Del temor d'amor

The Friend's Inquiry into Fear of Love

The friend examines whether his love is motivated by fear of punishment or by love's own fear, and confesses his failure to rebuke sin.

The friend wanted to know whether he had fear of love, for without fear no friend can love his lord and beloved greatly; and so the friend, with the roots of love, wanted to search within himself for whether he had fear of love.¹ 2. The Friend feared that he might love his Beloved with too little love, for a friend does great dishonor to his Beloved when he loves him with little love—love that doesn't come from great goodness; and Love told the Friend that he had been afraid to rebuke the people and the king when they commit sin and dishonor against God, who is Lord of honor, love, and all other creatures.²³ The Friend remembered that he had many times been afraid to rebuke the king for sin, and the other sinful men; and so he said that in that time when he had been afraid to rebuke sinful men, his loving had little goodness of love, and that he had no fear of his Beloved and of Love; and so the Friend begged the Beloved and Love to take vengeance for it with much loving, sighing, and weeping.⁴⁵ 3. The Lover searched his conscience and his love to see whether his loving came from fear of punishment or from love's fear, and he found, with clear intention and truth, that he had often loved his Beloved so that He would forgive him and not cast him into hell, and only rarely had he loved Him for the greatness and eternity of His goodness; and for this reason he knew that his loving had lasted little in love's fear, and much in the fear of hell; and then the Lover told his Love to seize and bind his loving and keep it a long time in the prison of fear, so that it would not dishonor his Beloved.⁶

The Examination by Power of Love, Wisdom, and Will

The power of love, wisdom, and will rebuke the friend for keeping them idle through negligence, indiscretion, and failure to will good, leading to shame and a plea for mercy.

4. The friend asked his power of love whether he had fear or dread of his beloved.⁷ Power of love answered and told the friend that he had fear and dread of his beloved: he had fear because you, friend, are greatly afraid to love the honor and the service that belong to your beloved—a fear you have because of the dread you feel of bearing hardships and languor for love's sake; and when you want to go from⁸ one⁹ Land to another, you have dread of hunger, thirst, cold, heat, sickness, and wicked men.¹⁰ And because you, friend—said Power of Love—don't use me as much as is fitting to honor your beloved and his love, and as much as you can use me, you have fear and dread, because in loving you keep me idle. 5. The friend wanted to know whether he should feel fear over indiscretion when he was handling the honoring and the honor of his beloved and the benefit of himself and his neighbor, and he asked love's wisdom to tell him the truth about it. "Friend," said love's wisdom, "when you were sleeping and you should have been keeping watch and thinking how to secure your beloved's honor—the one who made you his steward to handle that honor—you kept me idle; and when you ate and drank too much at the table, and someone asked you for news of your beloved, you spoke indiscreetly, and my virtue in you was idle; and what's more, many times you've kept me idle by talking too much and staying silent too much, or by learning and teaching too little, and likewise with many other failings you've committed against love and your beloved. That's why I weep over it, and you should feel shame and fear before your beloved because of it—for the work you're taking up to honor your beloved you would have finished long ago if you hadn't kept me idle." 6. The Will of Love heard what Wisdom was saying to the Friend and told the Friend that he had often left her idle; he could have used her to will what is good and hate what is evil, yet he had done neither. For that reason, he ought to have great fear of his Beloved.¹¹ Because of your negligence, you’ve lost a great deal of good, great, and virtuous willing that you could have had to honor and serve your Beloved and Love. Shame seized the Friend when he heard the words his Will had spoken to him, and he wept and cried out to Mercy and Pity to bring him pardon from his Beloved.¹²

The Virtues and Truth Bear Witness

Justice, Prudence, Memory, and Truth testify against the friend, accusing him of dishonoring them and failing to multiply truth and charity, and Love assigns penance to destroy falsehood.

7. Justice, Prudence, and the other virtues heard the words that Wisdom and Will had spoken to the friend, and they brought Memory to him to bear witness that many times they had begged him to set them in his understanding and loving, into which he would not put them, and instead he put insult and fury into himself, and many other vices and sins, and kept them idle and dishonored; for which reason he ought to have great fear of his Beloved; and still more, he ought to have fear because he had no fear; for the Beloved is more offended by the friend who has no fear when he has sinned than by the sin he has committed. The friend recognized that the virtues were telling the truth, and he wanted to blame Love, who had not given him a great loving. Love excused herself, brought Will as a witness, and said that he had freedom through his will, which said he could multiply a great and good loving; and therefore he was at fault, insofar as he had not wanted to use the freedom of his will as much as he could use it in willing and loving virtues, and in unloving vices. 8. Truth wanted to be present in the words that Love and the friend had spoken, and she said that she called God and the angels as witnesses that the friend had many times committed great errors against her and against Love; for which reason he ought to have great fear of his Beloved, and Wisdom knew this and Memory remembered it; for he knew that if there is¹³ one¹⁴ Catholic man,¹⁵ a hundred¹⁶ of them are unbelievers and in error, who believe falsehood.¹⁷ And you, friend, are at ease and asleep, and you are without charity and love—which you don't have toward God or toward your neighbor; and of this you can't excuse yourselves, for you ought to labor and desire, as far as you can, that all the people of the world might be in true faith and love, and that falsehood, which keeps me so dishonored in the world, might be cast out of the world, and that I and Love might have many good lovers who would give your Beloved—whom you pretend to love so much—honor through his people, whom he has created to love, honor, know, and serve him.¹⁸¹⁹ The friend recognized that he ought to have great fear of his Beloved, because he had not done all in his power to multiply the truth of the faith; and he confessed to Love, who gave him as penance that he should put all his power into multiplying truth and into destroying falsehood, error, and sin.

The Friend Confesses and Receives Penance

The lover asks Glory and Difference of love about his faults, confesses, and receives penance, after which his Beloved sends charity and hope.

9. "Glory of love," said the lover, "have I committed fault and sin against you, for which I ought to fear my Beloved?" Glory of love reproved the lover, who was asking what he already knew, and said that he, most of the time, had wanted to have her in bodily delights rather than in spiritual ones; and because he had wanted to have her in lesser goodness and virtue, and not in greater, he was against her and against his Beloved; and so he ought to have great fear of his Beloved.²⁰ The lover had great fear of his Beloved until he had confessed, taken penance, and made satisfaction; and his Beloved sent him charity and hope.²¹ 10. Difference of love, said the friend: do you know whether I've committed fault and sin against you, for which of my beloved²² I ought to have fear? Friend, said Difference of love: I am the cord of love with which the friend and the beloved are bound, as is said in the compound definitions of the roots of love; and you, friend, have committed fault and sin against me, because you do not make me known and loved to those who neither love nor know me; for without me there could be no love of friend or of beloved, since that is what is through me.²³²⁴ j.²⁵ one is the friend and the other is the beloved; and the same is true of their goodness, greatness, and duration, and of the others, which without me could not be in concordance of friend and beloved. Moreover, you know that I am the light of your understanding, through which you can have knowledge of many things; and because you do not cause honor to be given me, since my worth is so great, you ought therefore to fear your beloved.

The Cords of Love Rebuke the Friend

The various cords of love—Concordance, Contrariety, Beginning, Middle, End, Majority, and Equality—each rebuke the friend for failures in unifying, opposing evil, beginning well, maintaining measure, seeking the greater, and balancing the soul's powers.

11.²⁶ Concordance of love was rebuking the friend because he didn't, with her, bring the quarreling people into concord, nor bring people into concord with true faith and belief, to honor and believe his beloved; nor did he want to join one virtue with another against vice and sin; nor did he bring his remembering, understanding, and loving into concord in greatness of goodness, duration, and power, and in equality of all three.²⁷ And in many other things, friend, said Concordance of love, you have wronged me and sinned against your beloved. 12. The friend marveled that it was fitting for him to fear his beloved in so many ways, and he asked the Contrariety of love whether he ought to fear his beloved through her. Contrariety of love answered—which is a cord of love, according to what is contained in its definition in the roots of the tree of love—and told the friend that he was a bad and scant servant, for he had seldom opposed sins, which are enemies of his beloved; and whoever does not oppose the enemies of God ought not to sleep securely or remain without fear.²⁸ 13. "Beginning of love," the Friend asked, "why have you let me begin to fail and to sin, and to love falsely and badly?" "Friend," the Beginning of love replied, "I let you begin to fail, to sin, and to love falsely because you didn't want to include me in your love with a good, great, lasting, powerful, and virtuous love. If you had wanted that, I wouldn't have let you begin to fail, sin, or love falsely. Therefore, I should be the one complaining about you to the Beloved, not you about me, for in me you have freedom according to your own will."²⁹ 14. "Middle of love," said the Friend, "you who are the cord of love, why haven't you bound me so tightly to my Beloved that I couldn't commit any sin against him?"³⁰ "Friend," said Middle of love, "my cord can't bind a small Friend to a great Beloved, because anyone who has only a little love shouldn't stay in the great palace of the great Beloved; for that palace of love is set up in such a way that the Beloved can't love a Friend who has little love."³¹ 15. Weeping, the End of Love cried out to the Beloved about the Friend, who sought it more often in the lesser goods and virtues, and not in the greater ones. The Friend heard the complaints that the End of Love was making about him, and he feared that the Beloved would double the Beloved's loving, sighing, and weeping so that He might satisfy the End of Love; for if the Beloved doubled them for the Friend, the Friend could not live long, nor could he bear greater loving, sighing, and weeping than what he already bore for love; and when the Friend considered that he was afraid of dying for love, he became frightened, because he had been afraid to die for love.³² 16. Majority of Love came to the Beloved, bringing Greatness and Goodness of love as witnesses, and told the Beloved that the Lover had often cast them out of his loving, replacing them with a smallness of good love that diminished his sighing and weeping.³³ The Lover grew fearful of his Beloved's justice and told Majority of Love, Greatness, and Goodness that he surrendered his loving to them, to do with it as they willed. 17. Equality of Love said to the Friend: You’ve wronged me many times, and for that you ought to fear your Beloved; for when you were idle and didn’t keep remembering and understanding, doing good, magnifying, verifying, and virtue equal with loving, I couldn’t withstand the temptations you had, because the cord of love that brings things into concord and equality was lacking; so I ask the Beloved to do me justice concerning you, multiplying your loving, sighing, and weeping in so great a quantity of love that He barely lets you eat or sleep.³⁴³⁵

Longing for the Greater Cord and Transition

The friend, bound by the lesser cord, fears everything and longs for the greater cord of love, and the chapter transitions to the accidents of love.

18. Since the friend was bound to his beloved with the lesser cord of love, he was afraid of everything, because he didn't feel secure in anything; and for that reason he wanted to be bound to his beloved with the greater cord of love, so that he wouldn't fear anything, and so that he could rest and sleep in the riches of love. We've spoken about the leaves of love; now we want to talk about some accidents that arise from love and through love in the friend who loves his beloved.³⁶ [Non-textual OCR debris.]³⁷ [Non-textual OCR fragment.]³⁸ [Non-textual OCR debris.]³⁹ [Non-textual OCR fragment.]⁴⁰

Read the original Catalan

Saber volc lamic si él avia temor damor, car sens tcmor negú amic pot molt amar son senyor e amat; e per aysò lamic, ab Ics rails d amor, volc cnsercar si en sí metex avia temor damor.

2. Temor avia l amic que amàs son amat ab poquea damor, car gran desonor fa amic a son amat can lama ab poca amor, qui no es per gran bontat; e dix lamor al amic que él avia paor de rependre les gents cl rey con fan peccat e desonor a Deu, qui es senhor donor e damor e de totes altres creaturcs. Remembrà lamic que él avia ahuda moltes vegades paor de rependre lo rey de peccat, e los altres homens peccadors; e per aysò dix que en aquel temps que avia ahuda paor a rependre los homens peccadors, estava son amar de poca bonea damor, e que no avia temor de son amat e amor; per que lamic pregà lamat e lamor quen presessen venjansa ab molt amar suspirar e plorar.

3. Ensercava lamic, en sa conciencia e amor, si son amar durava per paor de pena o per temor damor, e atrobà, ab entenció e veritat, que él moltes vegades amà son amat per so que li pcrdonàs e que en infern noi metes, e poques vegades lavia amat per la granea e eternitat de sa bontat; e per aysò conec que son amar avia poc durat en temor damor, e molt en paor dinfern; e adones lamic dix a sa amor que preses e ligàs son amar e que longament lo tengués en càrcer de temor, per so que a son amat no feés desonor.

4. Demanà lamic a son poder damor, si avia temor o paor de son amat. Respòs poder damor, e dix al amic que cl avia temor e paor de son amat: temor avia, car vos, amic, temets molt amar lonor el servii quis pertany a vostre amat, la qual temor avets per la paor que avets a sostenir trebayls e langors per amar; e con volets anar de . j. terra en altra, avets paor de fam set fret calt malautia e de mals homes. E car vos, amic, dix poder damor, no usats de mi aitant com se cove a onrar vostre amat e sa amor, e aytant com ne podets usar, ay temor e paor, per so car en amar me tenets ociós.

5. Saber volc lamic si li qualia aver paor per indiscreció, adones con tractava lonrament e lonor de son amat e utilitat de sí metex e de son pruíme, e demanà a saviea damor que lin dixés veritat. Amic, dix saviea damor: adones con vos durmícts e devíets vetlar e cogitar en procurar lonor de vostre amat, qui us ha fet procurador a tractar sa honor, mavets tenguda ociosa, e con vos menjàvets e bevíets trop a la taula, e hom vos demanava de noves de vostre amat, vos parlàvets indiscretament, e ma vertut en vos estava ociosa; e encara, que moltes vegades mavets tenguda ociosa per trop parlar e calar, o per poc apendre e mostrar, e enayxí de molts altres falimentz que avets fets contra l amor e vostre amat; per quen planc en plor, e vos de vostre amat ne devets aver vergonya e paor, car lo fet que tractats a onrar vostre amat, àgrets, lonc temps ha, acabat, si mi no tenguéssets ociosa.

6. Volentat damor oi les paraules que saviea deiha al amic, e dix al amic que moltes vegades la avia tenguda ociosa, 7 en' quant ab ela podia voler be e desamar mal, e non avia volgut be ni desamat mal; e per aysò devia aver gran paor de son amat. Car per vostra negligència avets perdut molt bo gran e vertuós voler que pógrets aver ahut a honrar e servir vostre amat e amor. Vergonya ac lamic con oi les paraules que li ac dites sa volentat, e plorà e clamà a mercè e pietat que li aportassen perdó de son amat.

7. Justiciaprudencia, e les altres vertuts, oíren les paraules que saviea e volentat agren dites al amic, al qual amenaren mcmbransa qui feés testimoni com moltes vegades l avien pregat que les mesés en son entendre e amar, en lo qual no les volc metre, e metia en él injuria e fulia, e molts daltres vicis e pecats, e tenia eles ocioses e deshonrades; per que devia aver gran paor de son amat; e encara, que devia aver paor car no avia paor; car pus ofès es lamat per lamic qui no ha paor con ha peccat, que per lo peccat que lia fcit. Conec lamic que les vertuts deihen veritat, e volc blastomar lamor, qui no li avia donat e gran' amar. Escusàs amor, e amena volentat per testimoni, e dix que ela avia libertat per volentat que deia pudia muntiplicar gran e bo amar, e per so avia colpa, en quant no avia volgut usar de la libertat de sa volentat aitant con ne podia usar en voler e amar vertuts, e en desamar vicis.

8. Veritat volc ésser en les paraules que avien lamor e lamic, e dix que ela trahia Deus e los àngels a testimonis que lamic avia moltes vegades fetes grans errades contra ela e contra amor; per que él de son amat devia aver gran paor, e aysò sabia saviea e membrava memòria; car él sabia que si es . j. home catòlich, . C. ne son infeels e en error, qui creen falsetat. E vos, amic, scjornats e dormits, e sots sens caritat e amor, que no avets a Deu ni a vostre pruyme; e daisò nous podets escusar, car vos deuríets trebaylar e desirar, a vostre poder, com tots los homens deP mon fossen en vera fe e amor, e que falsetat, quim té en lo mon tan deshonrada, fos del mon gitada, e que jo e amor aguessem molts e bons amadors qui a vostre amat, lo qual vos fenyets en él molt amar, agués honrament per son poble, lo qual ha creat a sí amar honrar conèxcr e servir. Conec l amic que molt devia aver gran paor de son amat, per so car a montiplicar veritat de la fe no avia fet son poder; e confessà s a lamor, qui li donà en penetencia que tot son poder feés en montiplicar veritat e en destruir falsetat error e peccat.

9. Glòria damor, dix lamic: he fet contra vos faliment e peccat, per lo qual deja aver paor de mon amat? Reprès glòria lamic qui demanava so que él sabia, e dix que cl, les demés vegades, la avia volguda aver en los delits corporals, que en los espiritals; e car la avia volguda aver en menor bontat e vertut, e no en major, era contra ela e contra son amat; per que de son amat ne devia aver gran paor. Gran paor ac lamic de son amat, tro ques fo confessat e ac presa penetencia e feta satisfacció, e son amat li tramès caritat e esperansa.

10. Differcncia damor, dix lamic: sabets si he fet faliment e peccat contra vos, per que de mon amat. en deja aver paor? Amic, dix differencia damor: jo son corda damor ab ques liguen lamic e lamat, segons que es dit en les diffinicions compostes de les rails damor; e vos, amic, avets fet contra mi faliment e peccat, per so car nom fets conèxer e amar a aquels qui mi no amen ni conexen; car sens mi no poria ésser amor damic ni damat, com sia so que per mi es . j. lamic e altre es lamat; e asò metex es de lur bontat granea e duració, e les altres, qui sens mi no porien ésser en concordansa damic e damat. Encara, que vos sabets que jo son lum del vostre enteniment, per lo qual podets aver conexensa de moltes coses; e car vos nom fets fer honor, pus que es tan gran ma valor, deuetsne de vostre amat aver paor. 1 1.

Concordansa d amor reprenia lamic per so car ab ela no concordava los homens quis barallaven, ni concordava los homes a vera fe e creensa, a honrar e creure son amat, ni no volia concordar vertut ab altra contra vici e pecat, ni no concordava, en granea de bontat duració e poder, son membrar entendre amar, e en egualtat de tots tres. E en moltes daltres coses, amic, dix concordansa damor, avets fet contra mi tort e peccat contra vostre amat.

12. Maraveilàs lamic com per tantes maneres li pertanyia aver paor de son amat, e demanà a contrarietat damor, si per ela devia aver paor de son amat. Respòs la contrarietat damor, qui es corda damor, segons ques conté en la sua diffinició en les rails de l arbre damor, e dix al amic que él era mal e poc servidor, car poques vegades avia contrastat a peccats, qui son enemics de son amat; e qui no contrasta als enemics de Deu, no deu dormir segur ni estar sens paor.

13. Comensament damor, dix lamic: per que mas lexat comensar faliment e peccat, e fals e mal amar? Amic, dix comensament damor: jo té lexat comensar faliment e peccat e fals amar, per so car tu nom volies aver en ta amor ab bo gran durable e poderós vertuós amar, car si ho volguesses, jo not lexara comensar faliment ni peccat ni fals amar; per quem deg de tu clamar al amat, e no tu de mi, car tu as en mi libertat a ta volentat.

14. Mejà damor, dix lamic: tu qui és corda damor, per que no mas tant ligat a mon amat que contra ell no aja pogut fer negú pecat? Amic, dix mijà damor: la mia corda no pot ligar poc amic a gran amat, car qui ha poc amar, en gran palau de gran amat no deu estar; car aquel palau damor es condicionat en tal manera, que lamat no pot amar amic qui aja poc amar.

15. En plorant se clamava la fi damor al amat, del amic, qui la sercava pus sovén en les menors bontats e vertuts e no en les majors. Oi lamic los clams que dél fahia la fi damor, e ac paor de lamat que li doblàs son amar suspirar e plorar, per so que satisfeés a la fi damor; car sils li doblava, no poria viure longament ni sostenir major amar suspirar e plorar, que aquel que sostenia per amor; e can lamic consirà que él avia paor de morir per amor, ac paor, car avia ahuda paor a morir per amor.

16. Majoritat damor venc al amat, e amena granea e bontat damor per testimonis, dient al amat que l amic les avia gitades de son amar moltes vegades, e metia en cl poquea de bona amor, la qual menorificava suspirar e plorar. Ac paor lamic de la justicia de son amat, e dix a majoritat damor e a granea e bontat, que él los donava son amar, e que dél feesen a lur volentat.

17. Egaltat damor dix al amic: Vos avets contra mi errat moltes vegades, per quen deuets aver paor de vostre amat; car can vos estàvets ociós, e non egualàvets ab lamar lo membrar e lentendre bonificar magnificar verificar e vertut, jo no podia a les temptacions que avíets, contrastar, car faliam la corda damor qui es de concordar e egalar; per que prec lamat que de vos me fassa dret, en tant, queus montiplic amar suspirar e plorar en tant gran quantitat damor, que a penes vos lex menjar ni durmir.

18. Con lamic estava ligat a son amat ab menor corda damor, avia de totes coses paor, car en neguna cosa no atrobava segurtat; e per aysò desirava que ab la major corda damor fos ligat a son amat, per so que de res no agués paor, e que pogués sejornar e durmir en les riquees damor.

Dit avem de les fuyles damor; ara volem dir dalcuns accidens qui ixen damor e per amor en lamic qui ama son amat. a i ïíi) à a5í al ft5í à a a íí al a a5í a (vïí aïS aï aií wlw Vl vlW VV w'IV JV . jv. iv Vfw V4v V4v . i

Notes

1 ↩Normalized corrupt readings: tcmor→temor; Ics rails→les arrels; cnsercar→cercar. 'ab les arrels d'amor' fits the Tree allegory; 'cercar' fits the self-examination sense.
2 ↩Normalized corruptions in the witness: 'poquea'→poquesa; 'lama'→l'ama; 'cl rey'→e lo rey; 'donor'→d'honor; 'creaturcs'→creatures.
3 ↩Preserves Llull's contrast between temor (love's fear) and paor (ordinary fear of rebuking others).
4 ↩Normalized 'ahuda' as haguda ('had'); 'bonea' as goodness.
5 ↩'Venjansa' rendered as 'vengeance' in Llull's lover-Beloved sense: the Friend asks to be punished for his failure by intensified loving, sighs, and tears.
6 ↩Reading source pcrdonàs as perdonàs (forgave/forgive); noi metes as no·i metés (and would not cast him into hell).
7 ↩Llull's chapter distinction is kept: temor ≈ fear (incl. fear of love), paor ≈ dread (of hardship, punishment, worldly peril).
8 ↩Reading 'cl' as 'él' (he). Sentence is cut mid-phrase before medieval numeral '.j.' and continues in s4–s5 as 'de .j. terra en altra'.
9 ↩Isolated 'j.' is the medieval numeral '.j.' (= one), belonging to the continuous reading 'de .j. terra en altra' ('from one land to another').
10 ↩Continues the broken clause from s3–s4: '[go from] one land to another…'.
11 ↩Normalized source inserts a stray '7' before 'en' quant' (Volentat... ociosa, 7 en' quant...). Treated as a printed section/page marker intrusion, not as part of the sentence; reading followed is 'en quant' ('inasmuch as').
12 ↩Source 'ac' in 'Vergonya ac lamic' and 'li ac dites' is Old Catalan hac ('had'), not Latin ac ('and'); rendered as past perfect/narrative past accordingly.
13 ↩Sentence is cut mid-clause before medieval numerals '.j.' / '.C.'; continuous reading is 'si és .j. home catòlich, .C. ne son infeels…' ('if there is one Catholic man, a hundred of them are unbelievers…'), continued in s3–s6.
14 ↩Isolated 'j.' is the medieval numeral '.j.' (= one), belonging to the continuous reading 'si és .j. home catòlich'.
15 ↩Fragment continuing s2–s3: '[if there is] one Catholic man,'.
16 ↩Isolated 'C.' is the medieval numeral '.C.' (= 100), belonging to the continuous reading '.C. ne son infeels…' ('a hundred of them are unbelievers…').
17 ↩Continues the broken clause from s2–s5: '[a hundred] of them are unbelievers…'. Catalan 'ne' taken as partitive ('of them'), not a negative.
18 ↩Normalized clear OCR/print corruptions: scjornats → sejornats (at ease); deP mon → del mon; quim té → qui'm té (which keeps me); pruyme → pròxime (neighbor); conèxcr → conèxer (to know).
19 ↩'caritat e amor' rendered as charity and love: charity as the theological virtue toward God and neighbor, love as Llull's personified/devotional amor.
20 ↩Normalized reading treats corrupt 'cl' as 'él' ('he'): 'dix que él, les demés vegades…'.
21 ↩'caritat e esperansa' rendered as theological virtues charity and hope (paired gifts from the Beloved after confession, penance, and satisfaction).
22 ↩Source reads Differcncia; translated as Differencia / Difference.
23 ↩corda damor kept as cord of love, Llull's binding metaphor for Difference joining friend and beloved.
24 ↩rails rendered as roots (arrels), matching Llull's Tree-of-Love root terminology.
25 ↩Isolated j. looks like a printer's signature, folio mark, or OCR artifact interrupting the sentence between s4 and s6.
26 ↩Source reads 1 1.; treated as the following section number 11. spilled into this section.
27 ↩membrar, entendre, amar rendered as remembering, understanding, and loving — Llull's triad of interior powers that Concordance requires to be equal and great.
28 ↩corda damor rendered as cord of love, matching established Llullian technical usage in this work for the binding bonds of love among the roots of the tree.
29 ↩"tu as en mi libertat a ta volentat": rendered as freedom held in Beginning of love according to the Friend's will; the line places responsibility on the Friend's free choice, not on Beginning of love's coercion.
30 ↩Mejà damor is the personified Middle of love (parallel to Beginning of love / End of Love in neighboring sections); corda damor kept as 'cord of love', matching the Tree's composite definitions.
31 ↩mijà damor is the same allegorical figure as Mejà damor in s2 (Middle of love). 'poc amar' rendered as 'little loving' to keep Llull's verbal-noun force (capacity/measure of loving), parallel to neighboring 'loving, sighing, and weeping'.
32 ↩Medieval Catalan ac here is hac (from haver, 'he had/took'), not a connective; paor a/de morir per amor marks the paradox of fearing death-for-love itself.
33 ↩Source reads "en cl poquea"; most plausible intended sense is "en llur lloc" / "en ço" (in their place / therein). Translated as "in their place."
34 ↩Old Catalan 'egaltat damor' is rendered as the personified principle 'Equality of Love,' parallel to Majority/Greatness/Goodness of Love in the neighboring sections.
35 ↩The asyndetic chain 'lo membrar e lentendre bonificar magnificar verificar e vertut' is taken as faculties/acts that should be kept in equal measure with loving (amar); punctuation in the witness is minimal.
36 ↩accidens: scholastic/Llullian 'accidents' (contingent attributes or effects of love), not mishaps; the following chapters are titled Accidents d'amor.
37 ↩Source string is illegible OCR debris at the break between the leaves-of-love material and Accidents d'amor (ch. 75); no recoverable Catalan sentence. Left untranslated rather than inventing wording.
38 ↩Lone 'jv.' is residual OCR/page-mark debris amid the same corrupt run; not a Catalan sentence.
39 ↩Illegible OCR string with no recoverable Catalan lexicon or syntax; left as an explicit placeholder.
40 ↩Lone 'i' is residual OCR debris from the same corrupt run; not a Catalan sentence.

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