3. De les honors d'amor

The friend realized that he had an honored Beloved, and for that reason it was fitting that he be an honored friend; for it belongs to an honored Beloved to have an honored friend, and a dishonored friend isn't fit to honor or serve an honored Beloved.¹ So the friend asked Love to show him how he might be an honored lover and know how to honor his Beloved, who is most worthy of great honor. 2. Friend, said Love: if you honor your loving with goodness so that it is good, and with greatness so that it is great, and with duration so that it lasts long, and with power so that it can endure prosperities and adversities for love, and likewise with my other roots, you will be an honored friend and you will honor your Beloved.² 3. The friend asked goodness to make his love good, and greatness to make it great, and duration to make it lasting, and similarly for the others, because he wanted to honor his beloved, who is good, great, eternal, powerful, and complete in every perfection. The roots of love answered the friend that he didn't need to ask them to honor his love for him; rather, they were asking him to honor them in his love, which they wanted to enter and remain in, so that together they could honor the beloved; for when they were not in a friend's love, they had nothing with which to honor the beloved, and they stood idle, nor could they compel men's love, which is free, so that the beloved may be freely honored and served.³ 4. Friend, the ladies of love said: almost everyone else puts our opposites into their loving—that is, the badness of love and the greatness of bad love—and they make good love last only a little and bad love last long, and they strengthen bad and false love against good and true love.⁴ And because of this, Friend, the ladies of love said, the Beloved is dishonored in the world by dishonorable lovers; and we are dishonored in the world, and our opposites are honored. 5. Friend, the ladies of love said: there are more men who love money, women, delicate foods and fine clothes, life, residences, lordship, and honors more than the Beloved.⁵ For they are not the men who love the Beloved more than any other things, and for this reason the whole world is almost lost and turned aside from the purpose for which it was created. 6. The Friend wept bitterly when he heard what the ladies of love told him about the great dishonor his Beloved suffers in the world—a world that is His, and that He created chiefly so that He might be honored in it. For God wants nothing else from the world but honor, and what He wants from it, every man wants to have. For no matter if he's a peasant, a butcher, a shoemaker, or any other trade, a man desires honor more than anything else. And for this reason the peasant wants to be a merchant, because that's a more honored occupation than his own; and the merchant wants to be a burgher, and the burgher a knight, and the knight a count, and the count a king, and the king an emperor. And no man can ever get his fill of honor; and men work harder to gain honor than to gain goodness, wisdom, virtues, and love.⁶ 7. "Ah, ladies of love!" said the Friend. "And how the world is by nature a beautiful and ordered instrument for honoring my Beloved!" For whoever looks at the sky, the stars, the sea, the plains, mountains, springs, streams, rivers, ponds, grasses, trees, fish, beasts, birds, and metals, and whoever considers the natural power of heat, growth, sight, imagination, speech, and reason, and the other natural operations, could never think, say, or write the beautiful ordering that is naturally in the world; and every creature does what it was created for, except the sinful human being and the demon, who do the complete opposite of what they were created for.⁷ 8. Ladies and squires of love, what counsel could be taken so that the Beloved would receive great honor and reverence in the world?⁸ For it is a great dishonor and danger for those who love the Beloved when they don't do all they can to honor him; and it is a great evil for sinful people who dishonor the Beloved, that they go into everlasting fire, where they will remain dishonored forever. Friend, the ladies and squires of love said, the counsel has to come from the Beloved: that he send new men of great life and holiness, and that they go through the world showing the truth of the Beloved's noble qualities, for when those aren't known, no one can love and honor the Beloved much; and those holy men who give an example of holy life by works and by words, and who rebuke the people who keep the Beloved dishonored in the world and in their heart.⁹ 9. Ladies and young men of love, said the Friend: it is plain that the Beloved wants to be honored in the world at all times, and wants people's salvation and not their damnation; and therefore no one can or should blame the Beloved as if he did not want to be honored or want the salvation of peoples—for the shortcoming is not on God's part, but on the part of those who will not honor him. And you've already told me there's no need for me to beg you to share in my loving; rather, you yourselves ask me to be willing to set you to it. So it is with God: there's no need to wait for him to begin, for he has already begun—inasmuch as he has created humankind and given them the world so that they would keep him honored in their heart and in the world.¹⁰ So let's begin to honor the Beloved, and go through the world, here and there, to honor him. 10. The Lover's words greatly pleased the ladies of love and the squires of love, and they recognized that they had regained a good Lover, and that he was following well the paths of the other Lover who had died in Jerusalem for love; and they told the Lover to go through the world praising the men who honor the Beloved and reproving the men who dishonor him, and that they would follow him and help him with all their power, and that the squires of love would serve him in all his needs. 11.¹¹ The Lover, the ladies of love, and the squires of love made an agreement to go through the world working so that the Beloved would be greatly honored and served, known and loved. They came to a city with a beautiful church, where many men were singing the Beloved's honors. The Lover and the ladies took very great pleasure when they saw so many men in that church singing of the Beloved and his honors. But Wisdom and Virtue told the Lover that among those men singing of the Beloved, there were seven¹² men who were dishonoring the Beloved, because while they sang they were thinking of committing sin; for the first¹³ was thinking of a woman he loved very much; the other wanted to have one¹⁴ a fat capon of his neighbor's, and was considering how he could steal it; the other was thinking how he could one¹⁵ a dignity to obtain in another church; the other was angry that he was not standing in the most honored place in the choir of the church; the other was angry at¹⁶¹⁷ one¹⁸ his companion who sang better than he did; the other was lazy and wanted to sleep; the other was thinking how he could kill one¹⁹ man who had insulted him. And then the Friend said to those 7. men—that they honored the Beloved with their mouths and kept him dishonored in their hearts; and he said to the other men who were singing and who were good and of holy life that they were dishonored, because they kept company with wicked men who held the Beloved dishonored in their hearts. 12. In that city there was one²⁰ great school where²¹ one²² master was lecturing, who had many students and was showing the beauties, nobilities, and honors of the Beloved.²³ That school greatly pleased the Friend and the ladies, but Wisdom said that among those students there were two²⁴ students: the One was learning so that through his knowledge he might have honor and esteem, and so that people would praise him, and so that he might become a bishop; the other student was poor, and he was learning so that through his knowledge he might grow rich.²⁵ And for this reason, Friend, said Wisdom, those two students have a false intention and do dishonor to the Beloved, because with the words they learn from the master, they love something else more than the Beloved or the nobilities and worth that the master shows of the Beloved. Those greatly displeased two The students went to the Friend and the ladies of love, and they told the master and the other students that they were dishonoring the Beloved, because they were bringing into their company those two²⁶ students, because the first²⁷ was clothed in vain glory and the other in avarice; and the one who was clothed in vain glory would be a master who would teach sciences to students so that they might have honor and the appearance of knowledge, and they would not know sciences nor the truth of causes, but would only pretend to be learned in them, and those students would be opposed to true sciences; and the student who is clothed in avarice would be a master who would teach how to earn money by sciences, and would make students who would love money and riches more than knowledge; and therefore to nurture such students is to nurture enemies to the Beloved and to truth.²⁸²⁹ 13. The Friend and the ladies came to a beautiful monastery where there were many men of the order who offered prayers to the Beloved, and they were men of great penance and of holy life, and day and night they gave honor to the Beloved; and the Friend and the ladies and the squires of love were very glad when they saw so beautiful a monastery, and so many men at prayer and praising the Beloved.³⁰ But Wisdom saw³¹ i. friar who lived in that monastery, dressed in a patched habit. That friar was a hypocrite, for everything he did in fasting, preaching, dress, and prayer, he did entirely so that the other friars would speak great good of him and hold him for a holy man.³² Near that friar there was another friar who fasted and prayed more than the other friars, and what he did was because he had the opinion and belief that God would make him so holy that he would work miracles, and that when he was dead people would keep a feast for him³³³⁴ i. day of the year. Wisdom and Truth revealed those two friars to the Friend and to the ladies; all the pleasure they had taken in the monastery and the other friars turned to disgust, and they cursed those two friars who dishonored the Beloved and defiled the entire monastery.³⁵ 14. The Lover and the ladies came to the king's court, and they saw many knights and many squires who served and accompanied the king; and the king was a man who upheld justice, and the Lover and the ladies took great pleasure in seeing the king and his court; and the Lover said that a king is, on earth, the image of his Beloved, and His steward, so that he may uphold justice; and for that reason he took great pleasure in seeing the king.³⁶ But Wisdom, who knew all things, told the Lover that that king was a man who loved honor greatly and was vainglorious, and did not uphold justice out of love for his Beloved, but so that he himself might be praised by the people, and he had a corrupted intention by which he dishonored his Beloved. Ah! said the Lover to Wisdom and to the ladies, Could we find any great good in which there was no evil at all? 15. The Friend and the ladies walked through the entire city to witness the honors and dishonors shown to the Beloved, so that they could rejoice at the honors and feel sadness and sorrow at the dishonors. As they walked through the city, they came across, in the square, two merchants: the first was selling and swearing falsely by God, and the other was buying and also swearing falsely; and Truth began to cry out and lament bitterly, and the Friend felt pain because his Beloved was being dishonored in that trade. They went on, and saw that one A proud man was killing, with great injustice,³⁷ one the other man; and they saw that one A man was going into a house to fornicate with³⁸ one a woman; and the more streets they went through in the city, the more evils and sins they saw, and the more dishonors that men were doing to the Beloved. Then the lover said that he no longer wanted to stay in that city, for he was more angry there than pleased.³⁹ The lover and the women left the city, and when they were outside, in⁴⁰ a⁴¹ beautiful meadow, they took counsel about what they would do and which way they would go. And then the lover and the women resolved to leave the world, and not to stay among people, but to stay in the woods with the birds, beasts, and trees, who do not dishonor the Beloved. As the lover and the women went on through the woods, they came upon⁴² a⁴³ pilgrim who was coming from pilgrimage, and he asked them where they were going.⁴⁴ The Lover and the ladies explained to the pilgrim why they intended to stay in the woods and why they were leaving the world behind.⁴⁵ The pilgrim rebuked the Lover and the ladies sharply, and said they should return to the world and live among people, so they wouldn't sit idle, and so the Beloved would have servants who rejoice in His honors and work to honor Him, and who feel pain and sorrow over His dishonors. "And you," said the pilgrim, "take comfort in the justice the Beloved will do, in the next life, to those who dishonor Him in this one; for no one can defend himself against the Beloved, or hide from Him, or deny the dishonor he does Him. Return to the world, and see to it that the Beloved has many good servants, and that the whole world stands in truth and in good order."⁴⁶ 17. The Lover and the ladies returned to the world and traveled through distant lands to win honor for the Beloved. They had many hardships, many bouts of languor, and many griefs, but their love for the Beloved made them endure it all.

Read the original Catalan

Consirà lamic que él avia onrat amat, e per aysò covcnia que él fos honrat amic; car honor es d onrat amat que aja honrat amic, e desonrat amic nos tayn que honre ni servesca honrat amat. E per aysò dix lamic a la amor, que li mostràs manera com él fos honrat amador e sabés honrar son amat, qui es molt digne de gran honor.

2. Amic, dix lamor: si tu honres ton amar ab bontat que sia bo, e ab granea que sia gran, e ab duració que dur molt, e ab poder que pusca soferir prosperitats e aversitats per amor, e enaxf de les altres mies rails, tu seràs onrat amic e onraràs ton amat.

3. Pregà lamic bontat que li bonificàs son amar, e granea quel feés gran, e duració quel feés durable, e en axí de les altres, car él volia fer honor a son amat qui es bo gran eternal poderós e conplit de tota perfecció. Resposeren les rails d amor al amic, que no calia que él les pregàs que li onrassen son amar; mas que eles lo pregaven que les honràs en son amar, en lo qual volien entrar e estar, per so que lamat ab él poguessen honrar; car con no estaven en amar d amic, no avien ab que lamat poguessen onrar, e estaven ocioses, ni eles no podien forsar lamar dels homes, qui està franc, per so quel amat francament sia honrat e servit.

4. Amic, dixeren les dones d amor: quax los demés meten en lur amar nostres contraris, so es a saber, malea damore granea de mala amor, e fan poc durar bona amor e molt mala amor, e enfortexen mala e falsa amor contra bona e vera amor. E per aisò, amic, dixeren les dones damor, està lamat desonrat en lo mon per desonrats amadors; e nos som en lo mon desonrades, e nostres contraris honrats.

5. Amic, dixeren les dones damor: més son homens qui amen més diners, fembres, delicades viandes e bels vestimens, vida sejorns senyoria e honraments que lamat. que no son los homes qui amen més lamat que negunes altres coses; e per aysò es lo mon tot quax perdut e desviat de la fi a la qual es creat.

6. Molt plorà lamic con oi so que les dones damor li dixeren de la gran desonor que son amat pren en lo mon, qui es seu, e qui là creat principalment per so que sia en él honrat; car Deus no vol res àls del mon mas honrament, e so que él ne vol aver, vol aver cascú home; car pajès carnicer o sabater, e de qual que mester sia, desira més honrament que altra cosa; e per aisò lo pagès vol ésser mercader, per so car ha pus onrat ufici que él, e lo mercader vol ésser burgès, e lo burgès cavaler, e lo cavaler comte, e lo comte rey, e lo rey enperador; e negú home nos pot sadolar donor; e per aver honor trebaylen més los homens que per aver bontat saviea vertuts e amor.

7. A, dones damorl dix lamic: E com lo mon es naturalment bel e ordenat estrument a onrar mon amat! Car qui esgardal cel, les esteles, la mar, los plans muntanyes fonts rius flums estayns erbes arbres pexs bèsties aucels metayls, e qui consira natural vertut de calor vegetar veer ymagenar parlar racionar, e les altres obres naturals, no poria hom cogitar, dir, ni escriure la bela ordenació que naturalment es en lo mon; e totes creatures fan so per que son creades, exceptat home peccador e demoni, qui fa tot lo contrari de so per que es creat.

8. Dones damor e donzels damorl Quiny conseyl se poria pendre que lamat agués en lo mon gran honrament e honor? Car gran desonor e peril es dels homes qui amen lamat, con no fan tot so que poden fer en onrar lamat; e gran mal es dels homens peccadors qui desonren lamat, anar éls en foc perdurable en qui tots temps estaran desonrats. Amic, dixeren les dones els donzels damor: lo conseil ha a venir de lamat: que él trameta homens novels de gran vida e sanctetat, e que vajen per lo mon mostrar veritat de les noblees de lamat, car con no son conegudes, no pot hom molt amar e honrar lamat; e aquels homens sants, que donen exempli de sancta vida per obres e per paraules, e que reprenen los homes qui lamat tenen en lo mon e en lur cor, desonrat.

9. Dones e donzels damor, dix lamic: manifesta raó es que lamat vol ésser onrat en lo mon en tots temps, e vol salvació domens e non dampnació; e per aysò negú no pot ni deu encolpar lamat que ell no vuyla ésser honrat ni salvació de gents; per que lo defaliment no es de part de Deu, mas de part los homens qui noi volen honrar. E vosaltres ja mavets dit que nous cal que jous prec que siats en mon amar, ans ne pregats vosaltres mi, que jo vos hi vulla metre. Enaxí es de Deu: no caP esperar que él comens, car ja ha comensat, en quant ha los homens creats, e lo mon lur ha donat per so quel tenguen en lur cor e en lo mon, honrat. Comensem, doncs, a honrar lamat, e anem per lo mon, sà e là, per honrar lamat.

10. Molt plagren a les dones damor e a los donzels damor les paraules que dehia lamic, e conegren que bo amic avien recobrat, e que be seguia les carreres del altre amic qui era mort en Jerussalem per amor; e dixeren al amic que anàs per lo mon loar los homes qui honren lamat, e rependre los homens quil desonren, e que eles lo seguirien e li ajudarien de tot lur poder, e quel servirien los donzels damor a totes ses necessitats.

ji. Acort fo emprès per lamic e per les dones damor els donzels damor, que anassen per lo mon tractar com lamat fos molt onrat e servit, conegut e amat; e vengren en una ciutat on avia bela esgleya on cantaven molts homens honors de lamat, e lamic e les dones agren molt gran plaer can viren que en aquela esgleya avia tants homens qui cantaven de lamat e de sos honraments. Mas saviea e vertut dixeren a lamic, que enfre aquels homens qui cantaven de lamat, avia . vij. homens qui fahien desonor a lamat, car dementre que cantaven cogitaven en fer peccat; car la . j. cogitava en una fembra que molt amava; lautre desirava aver . j.

gras capó de son veí, e consirava com lo pogués emblar; lautre cogitava com pogués . j. dignitat, en altra esgleya, empetrar; lautre era irat com él no estava en lo pus onrat loc del cor de lesgleya; lautre era irat de . j. seu companhó qui cantava mils que él; lautre era perezós e volia durmir; lautre cogitava com pogués ausiure . j. home qui li avia dita vilania. E adones, lamic dix az aquels .

vij. homens, que éls honraven lamat en la boca, e tenien lo desonrat en lo cor; e dix a los altres homens qui cantaven e qui eren bons e de sancta vida, que éls eren desonrats per so car avien companyia de mals homens, qui tenien desonrat, en lur cor, lamat.

12. En aquela ciutat havia . j. gi'n escola on ligia . j. maestre, qui avia molts escolans, qui mostrava les belees noblees e honors de lamat. Molt plac al amic e a les dones aquela escola; mas saviea dix que enfre aquels escolans avia . ij.

escolans: la . j. aprenia per so que per sa sciencia agués honor e honrament, e que les gents lo loassen, e que fos bisbe; lautre escolar i pobre, e aprenia per so que per son saber fos ric. E per aysò, amic, dix saviea, aquels . ij. escolans an falsa entenció e fan desonor al amat, per so car ab les paraules que aprenen del maestre, amen més altra cosa que lamat ni les noblees e valors que lo maestre mostra del amat. Molt desplagren aquels . ij.

escolans a lamic e a les dones damor, e dixeren al maestre e als altres escolans, que éls fahien desonor al amat, car acuylien en lur companyia aquels . ij. escolans, car la . j. era vestit de vana glòria e lautre davaricia; e aquel qui era vestit de vana glòria seria maestre qui mostraria sciencies als escolans per so que aguesen honor e aparencia de saber, e no sabrien sciencies ni veritat de les causes, mas ques fenyerien' sabedors deies, e aquels escolans serien contraris a veres sciencies; e l escolà qui es vestit davaricia, seria maestre que mostraria a guanyar diners ab sciencies, e faria escolans qui amarien més diners e riquees que sciencia; e per aysò nodrir aytals escolans es nodrir, a lamat e a veritat, enemics.

13. Lamic e les dones vengren a bel monestir on avia molts homes dorde qui fayen oracions a lamat, e eren homes de gran penetencia e de sancta vida, e de dia e de nit faien onor a lamat; e lamic e les dones els donzels damor foren molt alegres can viren tan bel monestir, e tant home estar en oració e en loar lamat. Mas saviea viu . j. frare, qui estava en aquel monestir, vestit dàbit apedassat. Aquel frare era ypòcrita, car tot so que faya en dejunar preicar, en vestir e en oració, tot ho fahia per so que los altres frares dixessen dél gran be e que lo tenguessen per sant home. Après aquel frare estava altre frare qui dejunava e orava més quels altres frares, e so que fahia era per so car avia openió e creensa que Deus lo feés tan sant que feés miracles, e que con seria mort feés hom dél festa . j.

dia del ayn. Saviesa e veritat mostraren aquels . ij frares al amic e a les dones, e tot lo plaer que agren ahut del monestir e dels autres frares, tornà en fastig, e malaíren aquels . ij. fraires qui desonraven lamat e enlegien tot lo monestir.

14. A la cort del rey vengren lamic e les dones, e vecren molts cavalers e molts donzels qui servien e acompayaven lo rey; e lo rey era home qui tenia justícia, e lamic e les dones agren gran plaer en veer lo rey e sa cort; e lamic dix que rey es, en terra, ymage de son amat, e son procurador, per so que tenga justícia; e per aysò avia gran plaer en veer lo rey. Mas saviea, -qui conexia totes coses, dix al amic que aquel rey era home qui ama molt honrament, e era vanagloriés, e no tenia justicia per amor de son amat, mas per so que él fos loat per les gens, e avia corrompuda entenció ab la qual fahia desonor a son amat. AI dix lamic a saviea e a les dones: Puriem atrobar negú gran be en que no agués gens de mal?

15. Lamic e les dones anaren per tota aquela ciutat per veer les honors e dcsonors que les gens fahien al amat, e que per les honors salegrassen, e de les desonors aguessen tristicia e dolor. Dementre que anaven per la sciutat, atrobaren en la plassa . ij. mercaders: la . j. venia, e jurava Deu mintent, e lautre comprava, e jurava mintent; e veritat comensà a cridar e a plànyer fortment, e lamic ac dolor per so car son amat era desonrat en aquela mercaderia. Anaren avant, e veeren que .

j. home erguylós auseya, a gran tort, . j. altre home; e veeren que . j. home entrava en una casa lucxuriar ab . j. fembra; e on per més carreres anaven per la ciutat, més de mals e de peccats vehien, e més de desonors que los homes fahien al amat.

B adones dix lamic que él no volia més estar en aquela ciutat, car més hi estava irat que pagat, 1 6. Lamic e les dones ixiren de la ciutat, e can foren defores, en . j. bel prat, agren conseyl què farien, ni vers quals parts tendrien. E adones lamic e les dones agren volentat ques exissen del mon, e que no esteguessen enfre los homes, mas que esteguessen en los boscatges ab los aucels bèsties e arbres, qui no fan desonor al amat. Enaxí anant lamic e les dones en los boscatges, atrobaren . j. pelegrí, qui venia de pelegrenació,' quils demanà on anaven.

Lamic e les dones recomtaren al pelegrí la entenció per que anaven estar en los boscatges, e per que sixien del mon. Lo pelegrí reprès fortment lamic e les dones, e dix que tornassen en lo mon estar ab los homes, per so que no fossen ocioses, e que lamat agués servidors que salegrassen de ses honors e que li tractassen honrament, e que de ses desonors aguessen dolor e tristicia. E vosaltres, dix lo pelegrí, ajats consolació per la justícia que lamat farà, en lautre segle, daquels qui en aquest li fan desonor; car a lamat negú nos pot defendre ni li pot celar ni negar la desonor que li fa, e tornats en lo mon, e procurats que lamat aja molts bons servidors, e que tot lo mon sia en veritat e en bon estament.

17. Lamic e les dones tornaren en lo mon, e anaren per longues terres tractar honor al amat; e avien molts trebayls e moltes de langors e marrimens; mas tot ho fahia soferre lamor del amat.

Notes

1 ↩Reading covcnia as convenia (‘it was fitting’) and nos tayn as no·s tany (‘it is not fitting’), standard Old Catalan forms lightly corrupted in the witness.
2 ↩Source reading enaxf treated as corrupt for enaxí / en axí (‘likewise’), matching the same formula in the following section (LlullArbreAmor.1.88.3.s2).
3 ↩Catalan 'rails d amor' are Love's personified roots (cf. previous section's 'mies rails'); rendered as 'roots of love'. 'amar' kept as 'loving' (the act) distinct from 'amor'/'love'.
4 ↩malea is the contrary of bontat (goodness) in Llull’s root vocabulary of love; rendered here as “badness” to keep that opposition clear. “damore granea” is read asyndetically as “d’amor, granea” (of love, [and] greatness).
5 ↩Source runs 'vida sejorns senyoria e honraments' without separators; rendered as four worldly goods (life, residences/sojourns, lordship, and honors). 'sejorns' could also mean lodgings or comfortable dwelling-places.
6 ↩Reading Catalan «qui là creat» as «qui l'à creat» (“which He has created”), the usual medieval contraction; sense is clear from context.
7 ↩'natural vertut de calor vegetar veer ymagenar parlar racionar' rendered as the medieval ladder of natural powers (heat, vegetative growth, sensing/seeing, imagining, speaking, reasoning), not as a random list of unrelated verbs.
8 ↩Catalan doublet honrament e honor rendered as honor and reverence; both terms name the Beloved's due honor rather than distinct honors.
9 ↩homens novels rendered as new men (freshly raised / newly sent), not novelty for its own sake; parallel with homens sants later in the sentence.
10 ↩Normalized reading has 'caP'; translated as Catalan 'cal' ('it is needful / there is no need'), the only plausible intended form in 'no cal esperar'.
11 ↩Source marker 'ji.' read as section number 11, matching the Arabic section numbering in neighboring sections (e.g. '10.') and the same 'ji.' opener at other §11 units in this witness.
12 ↩Medieval numeral 'vij.' = 7 ('seven'), counted among the men singing of the Beloved.
13 ↩Medieval numeral 'j.' after 'la' read as ordinal 'first' (the first of the seven), not a free-standing count.
14 ↩Medieval numeral 'j.' = 1 (‘one’/‘a’), completed in the next section by 'gras capó de son veí…'.
15 ↩Medieval Catalan numeral j. (= i / 1), quantifying the following dignitat.
16 ↩dignitat…empetrar: ecclesiastical dignity or benefice obtained by petition, not mere worldly honor.
17 ↩cor de lesgleya: choir of the church (liturgical seating), not 'heart'.
18 ↩Medieval Catalan numeral j. (= i / 1), introducing the following companion as the object of anger.
19 ↩Medieval Catalan numeral j. (= i / 1), quantifying the following home.
20 ↩Medieval Catalan numeral j. (= i / 1), quantifying the following escola.
21 ↩Source reading gi'n is otherwise unattested in this work; translated as gran ('great'), the expected parallel to phrases such as havia .j. gran arbre.
22 ↩Medieval Catalan numeral j. (= i / 1), quantifying the following maestre.
23 ↩ligia: imperfect of legir in the school sense 'was lecturing / reading'; carried here from the preceding fragment for English word order.
24 ↩Medieval Catalan numeral ij. (= ii / 2); the following noun escolans begins the next section.
25 ↩Normalized text has 'i pobre'; the most plausible intended reading is 'era pobre' ('was poor').
26 ↩Medieval Catalan numeral ij. (= ii / 2), quantifying the following escolans in the continuous reading aquels ij. escolans.
27 ↩Medieval numeral j. after la read as ordinal 'first' (la j. = the first [student]), not a free-standing count.
28 ↩ques fenyerien' sabedors deies read as que·s fenyerien sabedors d'elles: they would pretend to be learned in them (the sciences).
29 ↩vestit de vana glòria / d'avaricia kept as metaphorical clothing in vice (vain glory; avarice).
30 ↩Source reads «les dones els donzels damor» without an explicit conjunction; rendered as «the ladies and the squires of love», matching Llull’s usual pairing.
31 ↩Normalized «saviea» as «saviesa» (Wisdom), the personified figure continued in the next section.
32 ↩Source lists «en dejunar preicar, en vestir e en oració» without a clear separator between fasting and preaching; rendered as four parallel practices: fasting, preaching, dress, and prayer.
33 ↩«Après» can mean near/beside or afterwards; with «estava» it is taken spatially: near that friar there was another.
34 ↩«feés hom dél festa» rendered as keeping a feast/feast day for him (as for a saint).
35 ↩Old Catalan 'enlegien' is treated as a form of enlleigir ('to sully/defile'); less likely readings would weaken the moral charge.
36 ↩procurador rendered as steward (deputy/representative charged to act for another); also possible: deputy, proxy.
37 ↩Reading auseya as Old Catalan imperfect of auciure/aucir ('to kill'), i.e. aucia/auciïa; other readings are less plausible beside 'a gran tort' and 'altre home'.
38 ↩Old Catalan lucxuriar/luxuriar: to commit lust or fornicate; purpose infinitive without an explicit a/per.
39 ↩Leading 'B' is treated as non-lexical editorial/OCR debris (possible paragraph mark or misread initial), not as sentence content. Trailing '1 6.' is read as slipped page-number apparatus and omitted from the English.
40 ↩Sentence is truncated mid-prepositional phrase; continues through s3–s4 as 'in a beautiful meadow…'.
41 ↩Source 'j.' is the medieval numeral/article '.j.'/'.i.' ('un/a'), split from the surrounding phrase by segmentation; rendered as the English indefinite article 'a'.
42 ↩Sentence is truncated after 'atrobaren'; object continues in s7–s8 as 'a pilgrim…'.
43 ↩Source 'j.' is again the medieval '.j.'/'.i.' article, segmented apart from 'pelegrí' in s8; rendered as 'a'.
44 ↩Stray quotation mark after 'pelegrenació' treated as OCR debris and omitted.
45 ↩Surface 'sixien' read as Old Catalan eixien, 'they were leaving/going out of'.
46 ↩'lautre segle' rendered as 'the next life' (the other age/world to come), not a secular 'century'.

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