Perhaps it was this, indeed, which inspired him to cross once more to Africa, to brave its terrors and to suffer martyrdom for the Faith at last--as from his conversion he had wished--if it might be the will of God. And the will of God it proved to be. On August 14, 1314, he set out from Palma for Bugia. On his arrival he began his work less openly than before, and for some months contrived to preach secretly, make conversions and confirm the faithful of earlier days. He passed to Tunis, where he had further success, but for some unknown reason was compelled to return to Bugia. Success made him bold. Feeling perhaps that the hour of supreme effort--even if it meant the supreme sacrifice--had come, he threw prudence to the winds, assembled a vast concourse, and, proclaiming himself that same Ramón who had formerly been condemned in Bugia, he preached once more the faith of the Saviour. This time the crowd broke loose, and not only clamoured for Lull’s death, but took him out of the city and stoned him (June 30, 1315), even as a Jewish mob had stoned the first of Christian martyrs. Various accounts are given of his burial. It seems that two Genoese merchants begged his body and carried it to Majorca, but some versions have it that a great pyramid of light aided them in their search for it, that life remained in the body until it reached Palma, and that adverse winds forced the vessel, which was making for Genoa, to land at Lull’s birthplace. Here the body was received with the greatest sorrow and mourning, and buried with due solemnity in the sacristy of the convent of St. Francis of Assisi. Ramón Lull was beatified by Pius IX. The title-page of his great romance, _Blanquerna_, calls him ‘Doctor illuminate, Martyr unconquered of Jesus Christ, Master universal in all arts and sciences.’ But in his own country Lull receives the simpler homage of a saint. II The foregoing sketch, for all its brevity, will have emphasised more forcibly than much argument the practical and the scholarly sides of Lull’s temperament. We shall say nothing here of the four hundred and eighty-six treatises[4] which he is known to have written, nor of the thousands of other works, no longer extant if indeed they ever existed, with which he is credited. Nor is there need to describe his system and doctrine, at once scholastic and popular in character. The _Libre de Amich e Amat_, which is here translated, is purely a mystical work, and this essay is concerned with the mystical side of Lull’s mind, so wonderfully illumined by the flame which burnt through his long life of self-sacrifice.