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LULLUS, Raymundus (c.1235-c.1316). Ars generalis ultima. Ars brevis, edited by Johannes Cordubensis. Venice: Filippo di Pietro for Johannes Cordubensis, 13 November 1480.
Chancery 4° (209 x 143mm). Collation: a-v A-E8 F6 x8 y4; 2a6 (a1 blank, a2r ars generalis ultima, y2v colophon, y3r register, y4 blank, 2a1r logica brevis nova, 2a8v end: Deo gratias). 210 (of 218 leaves, lacking y3-a6). 35 lines. Type: 4:80G. 2 to 8-line initials in red and blue, sometimes interlocking, paragraph marks in red and blue, foliation and paragraph numbers or letters in red, some shoulder notes in red. (Slight smudging of initial on b2v and d3r, inner margins of a1, i1, i8, k3, k6, y1-2 repaired, k2 with damage to margin affecting shoulder note, F4 dampstained.) Uncut in contemporary limp vellum made from a manuscript papal document, dated 1480, vellum thumb tabs at margins (crinkled). Provenance: manuscript table of contents in red, blue and black inks on blank a1; prognostication diagrams by [?]the same contemporary reader on two end flyleaves in red, green and brown inks, the last with volvelle, accompanied by 9 lines of instructions in Latin -- occasional emendations to text in a humanist hand.
UNCUT, FULLY-RUBRICATED COPY OF THE FIRST EDITION. This is the earliest recorded printing of any of Lull's writings apart from the extremely rare first edition of the Ars brevis by Gabriele di Pietro about 1475. The Ars generalis ultima can be regarded as a restatement of the Ars magna praedicationis, Llull's famous system of predictive thinking, first formulated in 1304 and intended to solve all possible questions in theology, metaphysics, morals and even natural science. According to a note at the end of the book, the Ars generalis ultima was begun at Lyons, on the Rhone, in November 1305. But it is probable that Llull, having lost everything in a shipwreck, had to recommence it from memory in the monastery of St. Dominic, near Pisa, some two and a half years later; the original text, now lost, is believed to have been in Catalan. The Ars brevis, a resumé of the work, was completed in January 1308 and enjoyed four centuries of popularity. In common with the BL copy, this copy lacks the final quire containing the Ars brevis, but the Seilern copy has the compensation of four original diagrams or divination charts bound in on two leaves at the end. Intended to help tabulate all possible questions and answers, these comrprise three concentric circles divided into compartments, and a chequered board, all with letters within denoting qualities; the figure 'A' at the centre of the smaller first circle stands for God and the figure 'S' in the larger second circle for the soul. The final circle has a volvelle attached. RARE. HC*10320; BMC V 222 (IA. 20185); IGI 5900; IDL (Suppl.) 3026a; Klebs 628.1; Goff L-388.
Chancery 4° (209 x 143mm). Collation: a-v A-E
UNCUT, FULLY-RUBRICATED COPY OF THE FIRST EDITION. This is the earliest recorded printing of any of Lull's writings apart from the extremely rare first edition of the Ars brevis by Gabriele di Pietro about 1475. The Ars generalis ultima can be regarded as a restatement of the Ars magna praedicationis, Llull's famous system of predictive thinking, first formulated in 1304 and intended to solve all possible questions in theology, metaphysics, morals and even natural science. According to a note at the end of the book, the Ars generalis ultima was begun at Lyons, on the Rhone, in November 1305. But it is probable that Llull, having lost everything in a shipwreck, had to recommence it from memory in the monastery of St. Dominic, near Pisa, some two and a half years later; the original text, now lost, is believed to have been in Catalan. The Ars brevis, a resumé of the work, was completed in January 1308 and enjoyed four centuries of popularity. In common with the BL copy, this copy lacks the final quire containing the Ars brevis, but the Seilern copy has the compensation of four original diagrams or divination charts bound in on two leaves at the end. Intended to help tabulate all possible questions and answers, these comrprise three concentric circles divided into compartments, and a chequered board, all with letters within denoting qualities; the figure 'A' at the centre of the smaller first circle stands for God and the figure 'S' in the larger second circle for the soul. The final circle has a volvelle attached. RARE. HC
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