Chapter XIX

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[507] The present chapter is intended as an appreciation of the personality of Francis; incidents of his life are used for illustration. I have endeavoured to confine myself to such as are generally accepted as authentic, and to those parts of the sources which are confirmed by corroborative testimony. The reader doubtless is aware that the sources of Franciscan history are abundant, but that there is still much critical and even polemic controversy touching their trustworthiness. Of the _Speculum perfectionis_, edited by Sabatier, I would make this remark: many of its narratives contain such wisdom and human truth as seem to me to bring them very close to the acts and words of some great personality, _i.e._ Francis. This is no sure proof of their authenticity, and yet is a fair reason for following their form of statement of some of the incidents in Francis’s life, the human value of which perhaps appears narrowed and deflected in other accounts.

The chief sources for the life of St. Francis of Assisi are first his own compositions, edited conveniently under the title of _Opuscula sancti patris Francisci Assisiensis_, by the Franciscans of Quarrachi (1904). They have been translated by P. Robinson (Philadelphia, The Dolphin Press, 1906). Next in certainty of authenticity come the two Lives by Celano, _i.e._ _Vita prima S. Francisci Assisiensis_, auctore B. Thoma de Celano, ejus discipulo, Bollandi _Acta sanctorum_, tome 46 (Oct. tome 2), pp. 683-723; also edited by Canon Amoni (Rome, 1880); _Vita secunda seu appendix ad Vitam primam_, ed. by Amoni (Rome, 1880). Better editions than Amoni’s are those of Edouard d’Alençon (Rome, 1906), and H. G. Rosedale (Dent, London, 1904). Of great importance also is the _Legenda trium sociorum_ (_Leo, Rufinus, Angelus_), Bollandi _Acta sanctorum_, t. 46 (Oct. t. 2), pp. 723-742; also ed. by Amoni (Rome, 1880). (Amoni’s texts differ somewhat from those of the Bollandist.) It is also edited by Pulignani (Foligno, 1898), and edited and hypothetically completed from the problematical Italian version, by Marcellino da Civezza and Teofilo Domenichelli (Rome, 1899). Perhaps most vivid of all the early sources is the so-called _Speculum perfectionis seu S. Francisci Assisiensis legenda antiquissima auctore fratre Leone_, as edited by Paul Sabatier (Paris, 1898). It has been translated into English several times. Its date and authenticity are still under violent discussion. One may conveniently refer to the article “Franciscan Literature” in the _Edinburgh Review_ for January 1904, and to P. Robinson’s _Short Introduction to Franciscan Literature_ (New York, 1907) for further references, which the student must supplement for himself from the mass of recent literature in books and periodicals touching the life of Francis and its sources. See also Fierens, _La Question franciscaine, etc._ (Louvain, 1909). Among modern Lives, that of Sabatier is probably known to all readers of this note. The Lives by Bonghi and Le Monnier may be referred to. Gebhard’s _Italie mystique_ is interesting in connection with Francis.

[508] Consciousness of direct authority from God speaks in the saint’s unquestionably authentic Testament: “And after the Lord gave me some brothers, no one showed me what I ought to do, but the Most High himself revealed to me that I ought to live according to the model of the holy Gospel.” It is also rendered with picturesque vehemence in a scene (_Speculum perfectionis_, ed. Sabatier, ch. 68) which may or may not be authentic. At a general meeting of the Order, certain wise brethren had persuaded the Cardinal-Bishop of Ostia to advise Francis to follow their counsel, and had adduced certain examples from the monastic rule of Benedict and others. “When the Cardinal had related these matters to the blessed Francis, in the way of admonition, the blessed Francis answered nothing, but took him by the hand and led him before the assembled brothers, and spoke to the brothers in the fervour and power of the Holy Spirit, thus: ‘My brothers, my brothers, the Lord called me in the way of simplicity and humility, and showed me in truth this way for myself and for those who wish to believe and imitate me. And therefore I desire that you will not name any rule to me, neither the rule of St. Benedict, nor that of St. Augustine or St. Bernard, or any other rule or model of living except that which was mercifully shown and given me by the Lord. And the Lord said that He wished me to be a new covenant (_pactum_) in the world, and did not wish us to live by any other way save by that knowledge.’”

[509] These songs (none of which survive) were apparently in the _langue d’oïl_ and not in the _langue d’oc_. The phrases used by the biographers are _lingua francigena_ (1 Cel. i. 7) and _lingua gallica_ (_III. Soc._ iii.) or _gallice cantabat_ (_Spec. perf._ vii. 93).

[510] In fact this is vouched for in _III. Soc._ i.

[511] St. Martin of Tours had done the same.

[512] _III. Soc._ v. par. 13, 14.

[513] _III. Soc._ vi. par. 20.

[514] “Sancta paupertas,” “domina paupertas” are the phrases. The first is used by St. Bernard.

[515] _III. Soc._ viii.; 1 Cel. ix.

[516] _III. Soc._ viii.; see 1 Cel. x. and 2 Cel. x.

[517] _Spec. per._ 3, 9, 19, 122. How truly he also felt their spirit is seen in the story of his words, at a somewhat later period, to a certain Dominican: “While he was staying at Siena, a certain doctor of theology, of the order of the Preachers, himself an humble and spiritual man, came to him. When they had spoken for a while about the words of the Lord, this master interrogated him concerning this text of Ezekiel: ‘If thou dost not declare to the wicked man his wickedness, I will require his soul of thy hand’ (Ezek. iii. 18). And he added: ‘I know many indeed, good father, in mortal sin, to whom I do not declare their wickedness. Will their souls be required at my hand?’

“To whom the blessed Francis humbly said that it was fitting that an ignorant person like himself should be taught by him rather than give answer upon the meaning of Scripture. Then that humble master replied: ‘Brother, albeit I have heard the exposition of this text from a number of the wise, still would I willingly make note of your understanding of it.’

“So the blessed Francis said: ‘If the text is to be understood generally, I take it to mean that the servant of God ought by his life and holiness so to burn and shine in himself, that the light of his example and the tenor of his holy conversation would reprove all wicked men. Thus I say will his splendour and the odour of his reputation declare their iniquities to all,’” _Spec. perf._ 53; also 2 Cel. iii. 46.

[518] As to the acquisition of the Portiuncula see _Spec. perf._ 55, and on Francis’s love of it see _Spec. perf._ 82-84, 124.

[519] 1 Cel. xi.

[520] This seems to be true of Francis’s great Exemplar.

[521] _Spec. perf._ 69; 2 Cel. iii. 124; _III. Soc._ 25.

[522] _Francisci admonitiones_, xx.

[523] _Spec. perf._ 62; 2 Cel. iii. 71.

[524] _Spec. perf._ 61; see 1 Cel. 19.

[525] 2 Cel. iii. 81; _Spec. perf._ 39.

[526] _Spec. perf._ 50.

[527] _Spec. perf._ 54; 2 Cel. iii. 84.

[528] _Spec. perf._ 44.

[529] _Spec. perf._ 64; _III. Soc._ 39; 2 Cel. iii. 83; cf. _Admon._ iii.

[530] Cf. _Spec. perf._ 22 and 23; 2 Cel. iii. 23.

[531] _III. Soc._ xii. 50, 51.

[532] _Spec. perf._ 18; cf. 2 Cel. iii. 20.

[533] _Spec. perf._ 25; 2 Cel. iii. 22.

[534] _Spec. perf._ 95; 2 Cel. iii. 65. But Francis condemned all vain and foolish words which move to laughter (_Admon._ xxi.; _Spec. perf._ 96).

[535] _Spec. perf._ 93; 2 Cel. iii. 67.

[536] _Spec. perf._ 34.

[537] Cf. _Spec. perf._ 108; 2 Cel. 132.

[538] _Spec. perf._ 27, 28, 33; cf. 2 Cel. i. 15; _ibid._ iii. 30 and 36.

[539] _Spec. perf._ 101. This is one of the apparently unsupported stories of the _Speculum_, that none would like to doubt.

[540] 2 Cel. iii. cap. 101.

[541] One is tempted to amuse oneself with paradox, and say: Not he of Vaucluse, who ascended a mountain for the view and left a record of his sentiments, but he of Assisi, who loved the sheep, the birds, the flowers, the stones, and fire and water, was “the first modern man.” But such statements are foolish; there was no “first modern man.”

[542] _Spec. perf._ 113.

[543] 1 Cel. xxi. 58.

[544] 1 Cel. cap. xxviii.

[545] 1 Cel. cap. xxix.

[546] 2 Cel. iii. 101. These matters are set forth more picturesquely in the _Speculum perfectionis_; if authentic, they throw a vivid light on this wonderful person. Here are examples:

“Francis had come to the hermitage of Fonte Palumbo, near Riete, to cure the infirmity of his eyes, as he was ordered on his obedience by the lord-cardinal of Ostia and by Brother Elias, minister-general. There the doctor advised a cautery over the cheek as far as the eyebrow of the eye that was in worse state. Francis wished to wait till brother Elias came, but when he was kept from coming Francis prepared himself. And when the iron was set in the fire to heat it, Francis, wishing to comfort his spirit, lest he be afraid, spoke to the fire: ‘My Brother Fire, noble and useful among other creatures, be courteous to me in this hour, since I have loved and will love thee for the love of Him who made thee. I also beseech our Creator, who made us both, that He may temper thy heat so that I may bear it.’ And when his prayer was finished he made the sign of the cross over the fire.

“We indeed who were with him then fled for pity and compassion, and the doctor remained alone with him. When the cautery was finished, we returned, and he said to us: ‘Fearful and of little faith, why did you flee? I tell you truly I felt no pain, nor any heat of the fire. If it is not well seared he may sear it better.’

“The astonished doctor assured them all that the cautery was so severe that a strong man, let alone one so weak, could hardly have endured it, while Francis showed no sign of pain” (_Spec. perf._ 115). “Thus fire treated Francis courteously; for he had never failed to treat it reverently and respect its rights. Once his clothes caught fire, and he would not put it out, and forbade a brother, saying: ‘Nay, dearest brother, do no harm to the fire.’ He would never put out fire, and did not wish any brother to throw away a fire or push a smoking log away, but wished that it should be just set on the ground, out of reverence to Him whose creature it is” (_ibid._ 116).

“Next to fire he had a peculiar love for water, wherein is figured holy penitence and the tribulation with which the soul’s uncleanness is washed away, and because the first washing of the soul is through the water of baptism. So when he washed his hands he would choose a place where the water which fell would not be trodden on. Also when he walked over rocks, he walked with trembling and reverence for the love of Him who is called the ‘Rock’; and whenever he repeated that psalm, ‘Thou hast exalted me upon a rock,’ he would say with great reverence and devotion: ‘Under the foot of the rock thou hast exalted me.’”

“He directed the brother who cut and fetched the fire-wood never to cut a whole tree, so that some part of it might remain untouched for the love of Him who was willing to work out our salvation upon the wood of the cross.

“Likewise he told the brother who made the garden, not to devote all of it to vegetables, but to have some part for flowering plants, which in their seasons produce Brother Flowers for love of Him who is called the ‘Flower of the field and the Lily of the valley.’ He said indeed that Brother Gardener always ought to make a beautiful patch in some part of the garden, and plant it with all sorts of sweet-smelling herbs and herbs that produce beautiful flowers, so that in their season they may invite men seeing them to praise the Lord. For every creature cries aloud, ‘God made me for thy sake, O man.’ We that were with him saw that inwardly and outwardly he did so greatly rejoice in all created things, that touching or seeing them his spirit seemed not to be upon the earth, but in heaven” (_ibid._ 113).

“Above all things lacking reason he loved the sun and fire most affectionately, for he would say: ‘In the morning when the sun rises every man ought to praise God who created it for our use, because by day our eyes are illumined by it; in the evening, when night comes, every man ought to give praise on account of Brother Fire, because by it our eyes are illumined by night. For all of us are blind, and the Lord through those two brothers lightens our eyes; and therefore for these, and for other creatures which we daily use, we ought to praise the Creator.’ Which indeed he did himself up to the day of his death” (_ibid._ 119).

[547] Translated from the text as given in E. Monaci’s _Crestomazia italiana dei primi secoli_. Substantially the same text is given in _Spec. perf._ 120.

[548] The mediaeval term _apex mentis_ is not inapt.

[549] Assurance of the soul’s communion, and even union, with God is the chief element of what is termed mysticism, which will be discussed briefly in connection with scholastic philosophy, _post_,