BOOK II

A. D. 1210

It was therefore in the small Church of St. Mary of the Angels, or of

Portiuncula, that Francis laid the foundations of the Order of Friars

Minor, which spread over the whole earth with wonderful rapidity. This

holy place was, as it were, the cradle of the Institute, and the nursery

of the houses of the religious; the source which supplied a great

river, which was divided into various channels; the citadel from whence

numerous brave warriors went forth to encounter the enemies of the

Church; the school which has produced a very great number of saints,

and a multitude of learned men, whose doctrine and piety have been

equally celebrated.

The new habitation, less confined than the hut of Rivo Torto, enabled

the Patriarch to receive the postulants who had before presented

themselves; among whom may be noticed, Leo, Rufino, Masseo of Marigan,

and Juniper:--Leo, whom Francis chose for his confessor and secretary,

and whom he generally called Pecorella Di Dio (the sheep of God), on

account of his admirable candor. Rufino, of whom he said: "I learnt,

by a revelation, that he is one of the most faithful and of the most

pure souls that there is in this world, and I should have no fear of

giving him, though in a mortal body, the title of Saint, since he is

already canonized in heaven." Masseo, whom he often sent, instead of

going himself, to converse with persons of piety, in order not to be

interrupted in his own meditations, because this religious added great

mildness and suavity of manner to a rare talent of speaking about

heavenly things. Juniper, whom he found so valuable for his evangelical

simplicity, for his contempt of himself, and for his great desire to

attract upon himself the contempt of the world, that, alluding to his

name, he used to say good-humoredly: "I wish to God we had a wood full

of such Junipers."

The charitable father had all his children in his heart, and he brought

them up with a tenderness truly maternal. He was the first to go from

door to door, to ask charity to provide for their wants; sometimes he

even went alone, to spare them the mortification of begging, under the

impression that they might still retain the prejudices of the world

on this head. But the weakness of his frame not admitting of his

providing for all, and his religious being bound to subsist on charity

alone, he resolved to teach them to solicit it for the love of God,

and he made them the following exhortation, which they have recorded:--

"My very dear brethren and well-beloved children, be not ashamed of

soliciting alms, since our Lord became poor in this world for the love

of us, and that, following His example, we have chosen this state of

the most perfect poverty. For, if we have made this choice for the

love of Jesus Christ, we must not blush at begging in our quality of

poor. Heirs of the kingdom of God should not blush at what is a pledge

of their heirship. Yes, we are heirs of heaven; this is a benefit which

our Lord has obtained for us, to which He has given us a right, as He

has to all those who choose to live in a state of holy poverty. I make

known to you as a truth, that a great number of the most noble of the

age will become members of the Order, who will consider it an honor

to solicit alms, and who will look upon it as a favor to be permitted

to do so. You, therefore, who are the very first of the Order, do this

cheerfully; do not refuse to practise what you will have to teach these

saintly personages. Go, then, and with the blessing of God solicit

alms, full of confidence and joy, more than would be felt by him who

should offer a hundred for one. For it is the love of God you offer

in asking, when you say, 'For the love of God, bestow your charity on

me;' and in comparison with this divine love, heaven and earth are as

nothing."

To mitigate the reluctance still felt by some of them, he brought

forward the two following motives: "The bread which holy poverty causes

to be collected from door to door, is the bread of angels, because it

is the good angels who inspire the faithful to bestow it for the love

of God. It is thus that the words of the prophet, 'Man ate the bread

of angels,' are fulfilled in these holy poor ones. God has given the

Friars Minor to the world in these latter times, that the elect may

have it in their power to practise what will cause them to be glorified

by the Supreme Judge, when He will address them in these mellifluous

words: 'What you did to one of these, the least of My brethren, you

did it to Me.' It is pleasing to solicit charity in the capacity of

a Friar Minor, whom our Master seemed to designate expressly by the

appellation, 'the least of My brethren.'"

The disciples, persuaded and moved by this appeal, went of their own

accord to quest in the neighboring places, to get the better of the

natural repugnance they felt to it. At their return they presented

themselves to their Father with satisfied countenances, which delighted

him, and by a holy emulation they were proud of the things they had

collected for the love of God. One of them returning one day with much

cheerfulness, singing loudly the praises of the great Benefactor of

men, Francis took from him the weighty wallet, which was full of bits

of bread, placed it on his own shoulders, kissed the shoulders of him

who had carried it, and came and said publicly: "So it is that I wish

my brethren to go always on the quest, and return from it: ever gay,

and glorifying God for all the good which He does in our favor."

The blessed founder employed himself day and night unceasingly in

inspiring them with the love and practice of the most sublime virtues;

he warned and exhorted each one of them in particular, and he made

discourses to them when collected, on the most essential heads; and

this again he enforced by his own good example; knowing that they were

called by God to train up those who would embrace his rule in the

different parts of the earth, and that on the instruction of the one

depended that of the others.

Under such a master, with the powerful assistance which they received

from Heaven, they made in a short time such considerable progress,

that the latest comers were not less competent for the exercise of the

Evangelical ministry than the first. Altogether animated with the same

spirit, watching, fasting, praying, penetrated with the fear of God,

full of holy desires, they resembled in a great degree the primitive

Church confined in the supper-room. Francis, who was perfectly

acquainted with their most inward feelings, and with the intentions

of Divine Providence, thought that he ought not to delay sending them

forth on missions according to the idea of St. Chrysostom, who says

that the Apostles, who were commissioned to labor in the conversion

of the world, were necessarily separated, and that it would have been

very prejudicial to the interests of the universe had they kept together

longer.

But, as he had not yet heard them preach, he desired prudently to judge

by his own experience of their respective talents. Having assembled

them together, he desired Bernard de Quintavalle to speak on the

mysteries of religion. He immediately obeyed, and spoke beautifully

on the several points. Peter of Catania was directed to set forth the

greatness of God, which he did with as much facility and learning as

if he had been long perfect in the art of preaching. A third was called

upon to give an exhortation on avoiding sin, and practising virtue,

which he complied with in powerful language. In short, they all handled

the subjects which were allotted to them, so as plainly to show that

wisdom was given to them from on high.

After they had made this essay in preaching, or rather this masterpiece

of eloquence, Jesus Christ, who had inspired their thoughts and words,

appeared in the midst of them in the form of a very beautiful young

man, and gave His blessing to each of them successively, with wonderful

benignity. This astonishing vision threw them into a rapturous

transport; after which, Francis addressed them as follows:

"My brethren, and dear children, give abundant thanks to God most

powerful, and to His Son, our Lord Jesus Christ, for having deigned

to have communicated celestial treasures through the speeches of the

most simple of men; for it is God who causes infants to speak, who

opens the mouths of little children, and makes the tongues of the most

ignorant eloquent: His goodness renders Him compassionate to the world,

which is loaded with crime. He has resolved to warn men of the woes

into which they are plunging themselves; and in order to root out from

amongst them the works of the devil, which are sins, He has chosen

vile and despicable preachers, so that no one shall have reason to

glorify himself before Him, and that every one shall acknowledge that

all the good which is done comes from Him. Although there are few among

you of whom it can be said that they have worldly wisdom, or are

powerful or noble, yet it is you whom the Lord hath chosen for this

important work. It is His will that you should go into all parts to

honor Him by your actions and by your words, bringing to His fear and

to His love such as have strayed into evil ways."

"Prepare yourselves therefore to set forth; gird your loins according

to the commands of Jesus Christ; be courageous; put on the armor of

faith; be devoted to the service of the Gospel; always prepared to let

yourselves be carried away as clouds, whithersoever the Spirit of God

may direct you, by the guidance of obedience, to shed the dew of the

divine word on the dry and arid soil of hardened hearts. For our Lord

has not called you into this Institute to think of nothing but saving

your own souls quietly, without any fatigue, in the hearts of your

country, and in the bosom of your families; His intention is, that you

carry His name and His faith into the nations, and before the kings

of the earth. Now, lest we should appear to be slow in carrying His

will into execution, we will divide Italy amongst us; and soon after,

we will make other missions into more distant countries."

To this discourse the disciples replied, that they were prepared for

everything; that, having renounced their own will, they only waited

the order to commence the journey; and that the distrust they had of

themselves in consequence of their simplicity, was counterbalanced by

the confidence they had in the assistance of the Almighty, which

animated them.

The next morning Francis divided Italy among them, taking Tuscany for

himself with Sylvester, who was the first priest in his Order, so that

he might, by this arrangement, be at the shortest distance from St.

Mary of the Angels, where he left some of the brethren to guide the

novices whom he should send there.

Two reasons induced him to make his beginning in Italy. The first was,

that it appeared to him to be just that the Divine Word should be first

spread in that country, of which the preachers were natives, as the

Apostles had done in regard to the Jews. The second was, that he might

judge from what they should effect among the Italians, what they were

capable of effecting elsewhere: in which his judgment is to be admired.

He could not doubt but that the vocation of his children came from

God; nevertheless, he used all the precautions which prudence dictated,

because he knew that the Lord, who acts according to His good pleasure

by secret and supernatural means, chooses that men on their part should

pursue the ordinary course in all that depends on them. This is a sure

ground-work, which is not only a rule in all that relates to salvation,

but also is applicable to the affairs of this life.

The man of God, having commenced his route towards Tuscany, passed

through Perugia, where he preached in the great square, as is customary

in Italy. Some young gentlemen, of the first families of the place,

came also there for the exercises of the tournament, and made so much

noise that the preacher could be no longer heard. As they continued

their lance exercises, notwithstanding the remonstrance of the people,

the Saint, turning to the side in which they were, addressed them in

the following words with great animation:--

"Pay attention, and learn what the Lord declares to you through me,

who am His servant, and do not imagine to satisfy yourselves by saying,

This is only a man from Assisi who speaks to you." (A precaution he

took because Perugia and Assisi, neighboring towns, were always opposed

to each other.) "What I tell you, I do not tell you as man. God has

raised you above all the adjacent countries; in gratitude for which

you should humble yourselves, not merely in His eyes, but before all

the world. But, on the contrary, your strength and your glory have so

inflamed your pride, that you have pillaged and laid waste all that

surrounds you, and you have killed no inconsiderable number. For which

reason I declare to you that, unless you be speedily converted, and

repair the damage you have done, the Lord, who suffers no evil to be

committed with impunity, will take revenge on your sins. In order to

create in you the greater dismay, He will suffer you to rise up one

against the other, to excite a popular commotion, and to do yourselves

much greater injury than any of your neighbors could do to you."

He remained some time at Perugia, where they soon saw the effect of

his threats. The nobles were irritated against the plebeians, the

clergy joined the party of the nobles, and they came to blows; the

people, who were the strongest, drove the others out of the town. The

discomfited party, in order to be revenged, laid waste everything in

the country which belonged to the people; who, by way of reprisals,

pillaged the houses of the nobles, and massacred their servants and

even their children. Indeed the disaster was so great, that, according

to the prediction, armed neighbors could not have caused any greater.

The Perugians having thus, at their cost, discovered the holiness of

the preacher, wished to retain him in their city, and entreated him

to choose what place he pleased for his abode. Many young persons of

pure morals joined his Order; one among others, whose vocation was

very singular. As he was walking one day out of the town, his mind

intent upon his wish to consecrate himself to God, Jesus Christ appeared

to him, and said: "Man of desires, if you hope to be in the enjoyment

of what you wish for, and to effect your salvation, take a religious

habit and follow Me." He immediately asked into what order he should

enter. Our Lord answered him: "Join the new Order of Francis of Assisi."

He then made this further inquiry: "Lord, when I shall have joined

that Order, what mode of life shall I follow, to be more agreeable to

Thee?" and this is the answer he received: "Lead the usual life; enter

into no particular intimacies with your brethren; take no notice of

the defects of others, and form no opinion to their disadvantage."

These are admirable means for living holily and peaceably in a

community. The young man came and offered himself to Francis, who knew

that Jesus Christ had sent him, and he admitted him immediately, giving

him the name of Brother Humble, on account of the humility he found

in his heart.

At Crotona, to which place he next took the word of God, there was

another young man named Guy, who, moved by his preaching, had invited

him to dinner: "This young man," said Francis, "will enter our militia

to-day, and will sanctify himself in this town." He was the oldest

of his family, brought up in study and in virtue, and the excellence

of his conduct exceeded even that of his education. He frequented the

churches and the sacraments, he gave great alms, and visited the sick

to assist them; he wore a hair-shirt, and chastised his body severely,

to enable him to preserve his virginal purity. He had made a vow to

do this. After the dinner, he knelt down and petitioned for the habit

of a Friar Minor, which he received in the principal church of the

town, in the presence of a numerous concourse of people, after having

first fulfilled two conditions which the father had prescribed for

him: The first was, to give to the poor all that he had inherited by

his right of primogeniture; the second was, to renounce all the rest

of his fortune. It was in the same town that he lived a most holy life,

as had been foretold, honored by many miracles; now by permission of

the Holy See, he is publicly invoked.

The love of prayer and retirement made Francis wish to find in the

neighborhood of Crotona a fit place for building a house suitable for

the education of his novices. Guy pointed one out to him in the valley,

near a place called Celles. This location greatly pleased him, because

it was solitary; and by the aid of some pious persons, he built a very

poor dwelling, which he soon filled with novices, and where he received

the celebrated Brother Elias, of whom we shall have much to say

hereafter.

Having spent nearly two months in preaching at Crotona, and in forming

his novices at the Convent of Celles, he was inspired to pass over to

a desert island in the middle of the Lake of Perugia. Lent was drawing

near. He recommended the care of the house to Sylvester, without letting

him know what his own intention was; and on Ash-Wednesday he caused

himself to be taken to the island by a boatman, having with him only

two loaves of bread. The boatman was a worthy man and his friend. He

begged him not to tell any one where he was, and only to come to him

on the Wednesday of Holy-Week, to take him back to the shore.

Having made himself there a sort of hut in one of the thickets, to

preserve himself from the cold, he had his intercourse with God alone

during two and forty days; and his fast was so rigorous, that of the

two loaves he brought with him he only ate half a one.--In

ecclesiastical history we meet with examples of these miraculous fasts,

of which the Holy Fathers have had an assured knowledge, and which the

weakness of human nature was enabled to sustain by virtue of the Spirit

of God, which supported them. The fruit which they were to derive from

it, was to animate the faithful to keep, with as much exactness as was

in their power, the fasts prescribed by the Church, and particularly

the fast of Lent, which many principal motives of religion render so

venerable.

On Wednesday in Holy-Week, the boatman went to fetch Francis and bring

him back to Crotona. On the passage the Saint stilled a storm, by

making the sign of the cross on the waves; and as soon as he had landed

he went to the Convent at Celles, where he passed the remainder of the

Holy-Week with his brethren. His confidant did not think it necessary

to keep the secret of the marvellous fast. The rumor spread, and many

persons went to the island to see and venerate the hut in which he had

lived. The miracles which were wrought there by the merits of the

Saint, induced some persons to build there; and gradually a small town

arose, where later a church was built, with a convent of his Order,

near a spring at which he had drunk; sick were afterwards cured there.

After the Easter solemnities, he placed a superior in the convent;

then having tenderly embraced the religious, he made the sign of the

cross on them, and separated himself from them to go to Arezzo.

This town was at that time greatly agitated by internal dissensions,

which were likely to bring on its entire ruin. Francis being lodged

in the suburbs, where he had been hospitably received, saw over the

town, with the penetrating sight which the Almighty had given him,

devils who excited the citizens to massacre each other, and who appeared

to be transported with joy. To put these evil spirits to flight, he

sent Sylvester, as his herald, and gave him this command: "Go to the

gate of the town, and standing before it, order the devils, in the

name of the Almighty God, and in virtue of obedience, instantly to

retire." Sylvester, who was a man of extraordinary simplicity, praising

God beforehand for what was about to happen, went as fast as possible,

and cried out with all his might: "All you devils who are here, begone,

go far from hence. It is in the name of God and of His servant, Francis,

that I call upon you to go." At this very moment the citizens, who

were on the point of flying to arms, came to an understanding on the

points which were in dispute, and peace was restored to the town. On

which St. Bonaventure remarks, that the obedience and humility of

Francis had obtained for him that absolute power over the proud spirits

who fear and fly from the sublime virtue of the humble.

It became known in Arezzo who the author was of so sudden a

reconciliation, because the words which had been spoken by Sylvester

had been heard. Francis was sought for and brought into the town in

a sort of triumph, notwithstanding the efforts he made to escape from

this honor. He preached in the great square on the love of peace, and

on the means of preserving it; pointing out to them that dissensions

and quarrels came from, and are promoted by, the evil spirit. The

magistrates entertained him at the town-house, and had a convent built

for his Order according to his wishes, that is to say, according to

holy poverty; in which he placed some worthy subjects who had presented

themselves to him. A child was brought to him who was quite distorted;

he took it into his arms, and it forthwith became straight. This

miracle, and several others which he performed during his stay, proved

that God had given him as much power over bodily complaints as over

the evil spirits.

From Arrezo he bent his steps to Florence, preaching with great success

throughout the route. The lords of Ganghereto received him with great

respect, and were so pleased with the holiness of his life, that they

begged his acceptance of a field and a small wood for the service of

his religious. He set up a hut there, where his infirmities compelled

him to remain some time. After preaching and prayer, to which he daily

gave some time, one after the other, he employed himself in building

a small wall round a spring of water which he got miraculously, and

which still flows, the water of which God was pleased to render

salutary.

As soon as his health was in some degree restored, he continued his

way towards Florence, where he went to lodge in the hospital. The

following day he preached in the town, and was listened to as a saint.

They gave him a small dwelling near the church of St. Gall, about five

hundred paces from the city, in which he received several novices, who

rendered themselves illustrious by their exalted virtues; among whom

John Parent is particularly noticed, who was a native of Carmignano,

near Pistoria.

His conversion was attributable to a very peculiar circumstance. As

he was walking one evening in the environs of the town, he saw a

swineherd who was endeavoring to drive his pigs into a stable, and

who, being in a great passion because, instead of going in, they

dispersed themselves in all directions, called out to them in his

anger: "Swine, get into this stable as judges get into hell." He had

scarcely said the words, when these animals went quietly in. That which

might have appeared to this magistrate nothing but an impertinence,

struck him, and made so strong an impression upon him, that, having

seriously reflected on the dangers incurred by a judge (which are

indeed very great) as to salvation, he threw up his magistracy, and

retired to Florence. There he saw Francis, examined his conduct, admired

his virtues, and felt himself called by God to imitate him. An only

son of his had a similar vocation. The father and the son divided their

all among the poor, and became disciples of the Saint, whose prophecy

began thus to be fulfilled: that the wise and learned of the world

would enter into his Order.

Such a conversion sets before us this important truth: that the Spirit

breatheth where He will; that the Lord gives His grace sometimes to

what is most common, most simple, and even most base, according to the

notions of the world; that it is necessary to be attentive, that we

may not receive the grace of God in vain; and that, little as it may

seem at first, by being carefully attended to, it may have the most

beneficial results. Not to be thankful for it, to neglect it, to resist

it, is a heavy loss.

While Francis was at St. Gall, he foretold a thing which the event

justified a few years afterwards. Three men at Florence brought each

a child to receive his blessing. As soon as he was apprised of it, he

went into the garden and gathered five figs, then he came in, and gave

one to the first of the children, one to the second, and three to the

third, to whom he addressed the following words: "You will be my dear

child." That one, when he had attained the proper age, took the habit

of the Friars Minor, and was called Brother Angel, which he deserved

by his angelic life, which was the fruit of his great devotion to the

Blessed Virgin, from whom he received very marked favors.

From the month of October, 1211, to the beginning of 1212, the man of

God visited the Towns of Pescia, Pisa, San Miniato, Sarthiano, Cetona,

and other places in Tuscany, where he made many wonderful conversions,

and left some of his brethren to continue the work of God. We shall

relate, at the end of his life, the great honors which were publicly

shown him,--honors which he received with the greatest humility, and

yet with the most generous sentiments.

The brethren whom he had dispersed in the other provinces of Italy,

and who partook of his apostolic spirit, labored on their part with

great zeal and success. They founded many establishments, and formed

many disciples, whom they sent to the holy Founder in order to receive

the habit of the Order from him.

They mention particularly what happened at Bologna to Bernard de

Quintavalle. As soon as he made his appearance, his extraordinary and

very poor habit made him looked upon as a person not worthy of notice.

He went to the great square in order to preach the truth of salvation,

and he went there several times without having collected an audience.

Children and idle people surrounded him; some pulled him by the hood,

others threw mud and stones at him; and he was daily assailed with

fresh outrages, which he bore with exemplary patience.

A lawyer, having noticed this, made his reflections on it, and it

occurred to him that his conduct might be attributed to virtue rather

than insensibility. One day, then, he came up to Bernard and asked him

who he was, and what he had come to do at Bologna. "You will know who

I am," replied Bernard, "if you will take the trouble to read what I

now offer you." It was the Rule of Francis, of which he had a copy,

and which he placed in his hand. The lawyer having read it with

astonishment, said to those who accompanied him: "I own I have never

seen anything so perfect or so heroic as this mode of life. Those who

ill-use this man are very criminal; he ought, on the contrary, to be

loaded with honors, as a special friend of God." Then, addressing

himself to Bernard, he said: "If you will follow me, I will give you

a place in which you may serve the Lord." Bernard, having accepted the

offer, was taken to the house of his benefactor, who received him with

affection, and gave him a house, which he furnished with everything

necessary, and promised to protect him and his companions. After this,

Bernard was so highly respected in Bologna, that people considered

themselves fortunate if they could get near him, touch him, or even

see him. This truly humble man, mortified at the honor which was shown

him, went to Francis, and said, "My Father, all is in good order at

Bologna. But send any other religious thither rather than me, for I

have no longer any hopes of being useful there: it is even to be feared

that I may lose many graces on account of the great honors I receive."

This prudent mistrust of himself was as pleasing to the holy Father

as the affection of the Bolognese, to which he responded by sending

them several of his disciples, who subsequently spread the Order

throughout all Romagna.

The holy Patriarch returned some time before Lent to St. Mary of the

Angels, where his first care was to examine rigidly whether in his

Evangelical progress some worldly dust might not have adhered to him

in consequence of his communications with seculars; and in those

instances in which the extreme delicacy of his conscience gave him

room for self-reproach, he purified himself by very severe penitential

observances. He then applied himself carefully to the formation of the

novices, whom he had collected from various places, and he preached

during the Lent at Assisi.

His discourses, backed by his example, and his prayers and exhortations,

animated by an ardent zeal, were so efficacious, that in the town and

county of Assisi a very great number of persons was converted, and the

fire of divine love was kindled in every heart. "Then," says St.

Bonaventure, using the words of the Holy Scriptures, "the vine of the

Lord spread its branches and bore flowers of a most agreeable odor,

and produced fruits of glory in abundance." There were many young girls

who made vows of perpetual virginity; amongst whom, says the same holy

doctor, the Blessed Clare appeared as the most beautiful plant in the

garden of the Celestial Spouse, and as a star more brilliant than all

the others.

This illustrious maiden was the daughter of a rich and noble family

of Assisi. The Cavaliere Favorine, or Favarone, her father, was

descended from the ancient and powerful houses of Scifi and Fiumi. Her

mother, of equal high birth and exalted piety, was called Hortulana.

She had the talent of joining the care of her household to the practice

of good works, and to regulate her time so well, that she found enough

in which to visit, with the consent of her husband, many holy places:

she even made a pilgrimage to the Holy Land. If this practice is no

longer usual in these days, particularly as regards distant countries,

it arises from the circumstances of the times being very different,

and from there having been a great change in manners. But Christian

piety does not permit us altogether to condemn (independently of abuses)

voyages or journeys of devotion, since they are sanctioned by the

examples of the saints, have been approved by the Fathers of the Church,

and since at one time they were directed as sacramental penances for

certain sinners.

Hortulana had three daughters, Clare, Agnes, Beatrix. Being about to

be confined of the first, and praying to God before a crucifix in a

church for a safe delivery, she heard a voice, which said to her:

"Woman, fear not, thou wilt bring forth, without danger, a light which

will illuminate a vast space." This was the reason she gave the name

of Clare to the daughter to whom she gave birth, in the hopes of seeing

the accomplishment of what it might signify.

Indeed, from her earliest years, her virtue shone as an aurora, the

prognostication of a fine day. She received with docility the

instructions of her mother, and her whole conduct was the fruit thereof;

the exercise of prayer became familiar to her; she every day recited

the Lord's Prayer a number of times, which she marked with small stones,

in order to be exact in the daily number she had assigned for herself.

In that she resembled the solitary of the Desert of Seethe, who kept

an account of the number of his prayers, offering them to God three

hundred times each day. Naturally tender and compassionate to the poor,

she aided them voluntarily, and the opulence of her family enabled her

to assist them abundantly. But, in order to render her charities more

agreeable to God, she sent to the poor, by confidential persons, the

nicest eatables which were served to herself. The love of God, with

which these holy practices inflamed her heart, inspired her with a

hatred of her own body, and showed her the vanity of all the things

of this world. Under her own costly dresses, which her situation in

society obliged her to wear, she constantly had a hair-shirt; and she

cleverly refused a proposal of marriage which her parents wished her

to accept, recommending to God her virginity, which she intended to

preserve in entire purity. Although she was at that time confined in

the bosom of her family, and solely intent on sanctifying herself in

secret before the eyes of God, her virtue became the subject of

admiration, without her being conscious of it, and drew down upon her

the esteem and praise of the whole town.

The great celebrity which the sanctity of Francis gained in the world,

could not be unknown to young Clare.--Aware that this wonderful man

renewed a perfection on the earth which was almost forgotten, she

wished much to see him and to have conversations with him. Francis

also, having heard the reputation of Clare's virtues, had an equal

desire to communicate with her, that he might tear her from the world

and present her to Jesus Christ. They saw and visited each other several

times. Clare went to St. Mary of the Angels with a virtuous lady, a

relation of hers, whose name was Bona Guelfucci; Francis also came to

see her, but always taking the necessary precautions to have the pious

secret kept. She placed herself entirely under his guidance, and he

soon persuaded her to consecrate herself to God. An interior view of

eternal happiness inspired her with such contempt for the vanities of

the world, and filled her heart with such divine love, that she had

a complete loathing for finery, which it was not as yet permitted her

to throw aside; and from that time she entered into engagements to

live in a state of perpetual virginity.

The holy director did not choose that so pure a soul should continue

longer exposed to the contagion of the world. She had herself come to

him some days before Palm-Sunday to hasten the execution of her

intention; he told her to assist at the ceremony of the delivery of

palms dressed in her usual ornaments, to leave Assisi the following

night, as our Blessed Saviour had left Jerusalem to suffer on Mount

Calvary, and to come to the church of St. Mary of the Angels, where

she would exchange her worldly ornaments for a penitential habit, and

the vain joys of the world for holy lamentations over the Passion of

Jesus Christ.

On the 18th of March, being Palm-Sunday, Clare, magnificently dressed,

went with other ladies to the Cathedral Church, and as she remained

in her place out of bashfulness while the others crowded forward to

receive the palms, the bishop came down from the altar, and carried

a palm branch to her, as a symbol of the victory she was about to gain

over the world.

The following night, accompanied as propriety required, she arranged

her flight as her spiritual Father had directed, and according to the

earnest wish of her soul. Not being able to get out by the front door,

of which she had not the key, she had the courage and strength to break

open a small door which had been blocked up with stones and wood, and

she repaired to the church, where Francis and his brethren, who were

saying their matins, received her with great solemnity, bearing lighted

tapers in their hands. They cut off her hair before the altar, and

after she had taken off her ornaments with the help of the females who

accompanied her, she received the penitential habit, consecrating her

virginity to Jesus Christ, under the protection of the Queen of Virgins,

while the religious chanted hymns and canticles.

It was a touching scene to see a young noble lady, only eighteen years

of age, in solitude, in the middle of the night, renounce all the

advantages and allurements of the world, put on sackcloth and a cord,

and devote herself to a rigorous system of penitential exercises,

solely for the love of God. Similar sacrifices can only be made by a

supernatural virtue; they prove that the religion which inspires them

is divine; and justly does St. Ambrose consider them to be far above

the most heroical pagan virtues.

It must be remarked, moreover, that the Church of St. Mary of the

Angels, which was the cradle of the Order of the Poor Evangelical

Brethren which Francis had just established, was also the place where

Clare made profession of the same poverty, that she subsequently

prescribed to the Order of Women, which she instituted together with

the holy Patriarch. This gives to the two orders the pleasing

consolation of knowing that they belong to the Mother of God from their

origin, and that she is specially their mother.

As soon as the ceremony was over, Francis, who was always guided by

the spirit of wisdom, took the new bride of Jesus Christ, followed by

her companions, to the monastery of Benedictines of St. Paul, there

to remain until Divine Providence should provide a dwelling for her.

When morning dawned, and her parents learnt what had occurred during

the night, they were overwhelmed with grief. They equally disapproved

of what Clare had done, and of the manner in which she had carried her

intention into execution; and they went in great numbers to the

monastery of St. Paul, to compel her to leave it. At first they spoke

to her in mild and friendly terms; they represented to her that she

was choosing a vile and contemptible state of life, which was

disgraceful to her family, and that there was no precedent in the whole

country of such an occurrence. After which they attempted by violence

to force her from the monastery; which they might easily have done,

because in those times the religious females did not keep strict

enclosure, beside which her relations were all military men, accustomed

to acts of violence.

Clare uncovered her head to show them that she was shorn; and she

protested, clinging to the altar, that nothing in the world should

tear her from Jesus Christ. Either because they had too much respect

for religion to venture to violate so holy an asylum, or that God

restrained them by His power, they molested her no farther. She had

only to resist the fresh efforts they made to induce her to return to

her father. But the love of God gave her courage to resist with such

determined firmness, that, giving up all hopes of conquering her, they

left her in peace.

A short time after, Francis removed her from the Monastery of St. Paul

to that of St. Angelo de Panso, of the same Order of St. Benedict,

near Assisi, to which she drew her sister Agnes. The conformity of

their inclinations and manners, which rendered them tenderly united,

had made them sensibly feel their separation. Clare was greatly grieved

that Agnes, at so tender an age, should be exposed to the dangers of

the world. She prayed fervently to the Almighty to cause her sister

to feel the sweets of His grace, so that she might grow disgusted with

the world, and become her companion in the service of Jesus Christ.

Her prayer was soon favorably heard, for, a fortnight after her

consecration, Agnes came to her, and declared that she was decided to

give herself wholly to God. "I return Him thanks," replied Clare, "for

that He has thus relieved me from the uneasiness I was in on your

account."

The indignation of the family was extreme, when it became known that

one sister had followed the other. On the morrow, twelve of its

principal members hastened to the Monastery of St. Angelo. At first

they feigned to have come in a peaceful mood; but, having been admitted,

they turned to Agnes, for they had no longer any hopes of Clare, and

said: "What business have you here? Come immediately home with us."

She replied that she did not choose to leave her sister, when one of

the knights, forgetting himself altogether, attacked her furiously,

struck her with his fist, kicked her, pulled her down by the hair, and

the others carried her off in their arms. All that this innocent lamb

could do, thus torn by the wolves, was to cry out: "My dear sister,

come to my aid; do not let them separate me from Jesus Christ." Clare

could give her no assistance, but by praying to God to render her

steadfast, and to check the violence of her ravishers. This prayer was

followed by a miraculous effect, similar to what the Church records

in the life of the illustrious virgin and martyr, St. Lucia.

As the relations of Agnes dragged her down the mountain, tearing her

clothes, and scattering her hair along the road, because she continued

violently to resist, she became suddenly so heavy, that they were

unable to raise her from the ground, even with the help of persons who

flocked from the fields and the vineyards. They were blind to the

finger of God in so extraordinary an event, and they even made a jest

of it; for ill-disposed persons, like the Pharisees of the Gospel,

do not submit to the evidence of miracles, but carry their impiety to

the length of turning all miracles into ridicule. The one which God

was pleased to perform in the person of Agnes, threw her uncle, whose

name was Monaldi, into such a rage, that he raised his arm to strike

her in such a manner as would have killed her, if the Divine power had

not arrested the blow by bringing such an excessive pain into the limb

as to disable it; this pain lasted a considerable time. This is a grand

lesson for those parents who prevent their children from consecrating

themselves to God in a religious state. If they do not experience in

this world the effects of His anger, they ought to fear the consequences

of the anathema in the next with which the Council of Trent menaces,

not only them, but those also who compel their children to embrace a

religious state.

Clare came to the field of battle, where she found her sister half

dead. She entreated the relations to retire and to leave her in her

care, which they regrettingly did. Agnes then rose with great ease,

glad to have had a share in the cross of Jesus Christ. She returned

to the monastery with her sister, to consecrate herself to God under

the direction of Francis, who cut off her hair with his own hands, and

instructed her in the duties of the state she was about to enter.

Clare, not having her mind quite at ease in the Monastery of St. Angelo,

removed to the house which adjoined the Church of St. Damian, the first

of the three which he had repaired, and where he had foretold that

there would be one day a monastery of poor females, who should lead

a sanctified life, and whose reputation would cause our Heavenly Father

to be glorified.

Clare had scarcely fixed herself there, when the fame of her sanctity

spread all around, and produced wonderful effects. The influence of

grace was so great, that there were many persons of all sexes and all

ages, of all states of life, nobles and rich, who took to a religious

life. They mutually incited each other in families, as St. Jerome tells

us that it occurred in all Africa, when the illustrious virgin,

Demetrias, moved by the exhortation of St. Augustine, took the holy

veil. It was even seen that married persons separated by mutual consent,

and entered separate convents: and those who could not do this, strove

to sanctify themselves in the world. The virtues of the holy spouse

of Jesus Christ, as a precious perfume, attracted pure and innocent

souls, who made the house of St. Damian a numerous community, and the

cradle of the Order of the Poor Clares, or Poor Ladies, the second of

the three orders which were established by St. Francis. He appointed

Clare Abbess of St. Damian, although her humility made her wish to be

the servant of the others, and he only overcame her repugnance by

enforcing that obedience which she had promised him.

It was there that this holy abbess was enclosed during a period of

forty-two years in the practice of the most eminent perfection, and

which we shall have an opportunity of referring to, when we come to

speak of her rule.

After Francis had regulated the spiritual exercises of these nuns,

provided for the enclosure, and placed the house in good order, he

turned in his mind things personal to himself, as to what should be

his future way of life. In order to come to a decision, he consulted

those of his brethren with whom he was in the habit of having familiar

intercourse, and proposed to them his difficulties as follows:

"My brethren, what do you advise me? Which of the two do you think

best: that I shall give myself to prayer, or that I shall go forth to

preach? To me it seems that prayer is what is most advantageous to me,

for I am a simple person, who am not a good speaker, and I have received

the gift of prayer, rather than that of speech: moreover, we gain much

by prayer; it is the source of graces; but, in preaching, we only

distribute to others what God has communicated. Prayer purifies the

heart and the affections; it unites us to the sole true and sovereign

good, and strengthens us in virtue. Preaching renders the feet of the

spiritual man dusty; it is an employment which dissipates and distracts,

and which causes regular discipline to be relaxed. In fine, in prayer

we speak to God, and we listen to Him; we converse with the angels,

as if we lived an Evangelic life. In preaching we must have much

condescension towards men, and, living with them, we must hear and

see, speak and think, in some measure as they do, in a human way. But

there is one thing which seems to prevail over all this before God,

which is, that the Only Son, who is in the bosom of His Father, and

is the Sovereign Wisdom, came down from heaven to save souls, to

instruct mankind by His example and by His word, to redeem them by His

blood, and to make of this precious blood a bath and a celestial

beverage: all that He had He gave up liberally and without reserve for

our salvation. Now, having bound ourselves to do all things according

to the model given us in His person, it seems more in conformity to

the will of God, that I should give up my own repose in order to labor

for the benefit of others."

After all these reflections, he continued in an anxious state of

uncertainty as to the course he ought to take; and this man, who had

wonderful knowledge through the spirit of prophecy, had no light thrown

on his doubts by prayer: God permitting at that time that he should

not be sensible to the evident proofs he had, that he was called to

the apostolic life.

We have already seen that powerful attractions to a contemplative life

had given rise to similar difficulties arising in his mind. As he

wished in all things to act faithfully and perfectly, his principal

care was to apply himself to the virtues which he knew, by the

inspiration of the Holy Spirit, to be most agreeable to God.

St. Bonaventure says that this was the ground of his doubt, and he

gives two reasons why God permitted that the Saint should not have

been able to solve the difficulty, the solution of which appeared so

easy. The first is, in order that the heavenly oracles which had

announced that Francis was destined to preach the Gospel, should give

a more exalted idea of the merits of that ministry; to this may be

added, that it was of consequence that it should be known with certainty

that the holy Founder and his disciples were destined by Heaven to

labor for the salvation of souls, since in after times it has been

found that some of their adversaries have contested it. Secondly, the

doubt of the servant of God was useful in preserving his humility and

rendering it still greater. In the capacity of a Friar Minor, he was

not ashamed of seeking the advice of the least of his brethren, he who

had been taught such elevated things from the Sovereign Master. It was

likewise one of his maxims throughout his whole life, and of the

principles of the sacred philosophy, of which he made profession, to

address himself to the simple as well as to the learned, to the

imperfect as well as to the perfect, to the young as to the old, with

the ardent desire to find from intercourse with them in what way and

by what means he could best serve God according to His good pleasure,

and raise himself to the greatest perfection.

Finally, we must not be surprised that he entreated God to grant him

additional proofs of his vocation, after having received such convincing

ones by revelations, by miracles, and from the mouth of the Vicar of

Jesus Christ; when we see in the Sacred Scriptures, that Gideon, having

been chosen by God to fight the enemies of His people, and this choice

having been manifested by the apparition of an angel, by a miracle and

by a revelation, he nevertheless begged the Lord to give other

miraculous signs, in order to be still further assured of it, and his

prayer was granted. Would to God, that, without asking for miracles

and without expecting them, all vocations, particularly those for the

holy ministries, and other affairs of conscience, were examined on

such sound principles, and weighed by means as likely to deserve the

light of Heaven.

In order to know how finally to decide, Francis sent two of his

religious, Philip and Masse, to Brother Sylvester the priest, who was

then on the mountain near Assisi, continually intent on prayer, begging

him to consult the Lord on the subject of his doubt, and to let him

know the result. He made a similar application to Clare, recommending

her to put the same question to her sisters, and particularly to the

one who should appear to her to be the most pure and most single-minded.

The venerable priest and the consecrated virgin gave similar answers,

and pronounced that it was the will of God that Francis should go forth

to preach.

When the two religious returned, Francis received them with great

respect and affection; he washed their feet, embraced them, and gave

them their meal. He then took them into the wood, where he knelt

bareheaded and inclined, with his hands crossed upon his breast, and

said to them: "Now tell me what my Lord Jesus Christ commands me to

do?" "My very dear brother, and my Father," replied Masse, "Sylvester

and Clare received precisely the same answer from our Lord Jesus Christ,

which is, that you set out to preach; because it is not for your

salvation alone that He called you, but for the salvation of others

also; and for them He will put His words into your mouth."

Then Francis, moved by the Spirit of God, as the prophets had been,

and inflamed by the fire of charity, rose up, saying: "Let us then go

in the name of the Lord;" and he set out with two of his companions,

Masse of Marignan, and Angelo of Rieti. He walked so fast to obey the

words of Heaven, that it was easy to see that the Lord acted upon him,

and that he had received fresh strength from above for the ministry

of preaching. His companions were the more convinced of this by the

very extraordinary wonders which were worked by him on the route.

The apostolical preacher went first to Bevagna, where he pronounced

an excellent discourse on the love of God; after which, in presence

of the whole audience, he restored the sight of a blind girl by putting

spittle three times on her eyes in the name of the Blessed Trinity.

This miracle had a salutary effect on a number of sinners, who were

converted; and many of them joined him who was the instrument of the

Divine Power.

So many souls gained to Jesus Christ in one place, stimulated him to

carry the faith into the Levant. The triumph of martyrs, whose charity

could not be extinguished by the violence of persecutions, excited in

him a holy jealousy. Burning with similar fire, he wished to offer

himself, as they had done, a sacrifice, in order to mark his gratitude

in some measure, by the effusion of his blood, for the goodness of

Jesus Christ, who vouchsafed to die for our salvation, thus the better

to excite others to love Him. But he desired to have the sanction of

the Sovereign Pontiff for this undertaking, and therefore bent his

steps to Rome, preaching as he went the truths of salvation, which God

confirmed by miracles.

Arrived at Rome, he sought an audience with the Pope. Innocent III

still filled the Papal throne; he first communicated to him the

wonderful extension of his Order, the holy lives of his brethren, and

the design which God had to bring about a reformation of morals in the

world, which was growing old, and was visibly in a state of decay.

Then he disclosed the project he had of transporting himself to the

lands of the Mahometans and Tartars, to endeavor to give them some

knowledge of the Gospel. It must be remarked, that the Saint attributed

to the world that decay which is the effect of old age, but he did not

extend this to the Church, because he well knew that, although old,

she was not infirm. St. Augustine says, that her old age is always

young, fresh, vigorous, and that she bears fruit in abundance. The

Pope, who was very religious, was highly gratified at the fortunate

success which he now learnt had attended the Saint's labors; he

willingly granted the servant of God leave to preach to the infidels,

and he affectionately gave him his blessing.

Two sermons which Francis preached at Rome procured him two disciples,

Zachary and William; the one was a Roman, the other was an Englishman.

John de Capella, of whom we have before spoken, having left the Order

about this time, and having had a similar end to that of Judas, William

was substituted for him, as St. Mathias had filled the place of the

traitor in the Apostolate, and William was afterwards always considered

as the twelfth of the first companions of the Patriarch.

A Roman widow, very noble and very rich, called Jacqueline de Settesoli,

having heard the Saint preach, was very anxious to have an interview

with him. He agreed to it, although reluctantly, and he gave her such

salutary instructions, that she committed the care of all her affairs

to her two sons, who were afterwards senators, in order that she might

apply herself to the sanctification of her soul, employing the gift

of tears which God had given her, to weep incessantly the neglects of

her past life. This lady and St. Clare were the only two persons of

the female sex with whom the servant of Jesus Christ had any intimate

relations on the subject of their salvation; which ought to serve as

a caution for this sort of direction lest it be too greatly

multiplied,--and be unholy.

As there is no affection more solid or more effective than that which

is grounded on charity, the pious widow rendered to Francis and his

brethren all the good offices in her power. When they came to Rome she

provided them with lodgings, she fed them, clothed them, and assisted

them in their sicknesses with the tenderness of a mother. It was she

who procured for them from the Benedictines of the Abbey of St. Cosmas

beyond the Tiber, a refuge in the Hospital of St. Blaise; and this

hospital with its church was entirely ceded to them by the same

religious order in the year 1229, at the request of Pope Gregory IX;

it is to this day the Convent of St. Francis of Ripa. Thus the Friars

Minor are indebted to the children of St. Benedict for the first

establishment they had in Rome, as well as for that of St. Mary of the

Angels, or Portiuncula, the first of the whole Order.

Francis, having terminated his business at Rome, returned to St. Mary

of the Angels, where he communicated to his brethren his intention of

proceeding to the Levant. He exhorted them in the strongest terms to

perfect themselves in the exercises of a religious life; he left them

Peter of Catania as superior during his absence, and set out with one

companion for Ascoli. At that place they were extremely anxious to see

and hear this admirable man, who was everywhere looked upon as a saint:

he had scarcely arrived in the town when all flocked to him; whichever

way he went, a crowd followed him; every one was anxious to get near

him, and they pressed upon each other in order only to be able to touch

his miserable habit. His presence and preaching in this town procured

him thirty disciples, some priests, and some laymen, whom he placed

in different houses of the Order.

The desire of martyrdom which he aspired to from the infidels, did not

admit of a longer stay at Ascoli; he therefore made for the sea-side,

and embarked on board a vessel which was bound for Syria. But on the

passage the winds became adverse, and they were obliged to come to

anchor off Sclavonia, where he remained some days in hopes of finding

some other vessel bound to the Levant. Not finding any, and perceiving

that his intention had been foiled, he applied to some seamen who were

about to sail to Ancona, to take him on board their vessel for the

love of God. They refused obstinately to do so, because he had no money

wherewith to pay his passage; notwithstanding this, the holy man

contrived to slip secretly on board with his companion.

An unknown person came on board the vessel and brought provisions with

him, saying to one of the passengers: "Worthy man, I confide these

provisions to you, for the use of two poor religious who are secreted

in the vessel; take care of them, and give food to them when required."

Who could this charitable purveyor be? There is reason to think, with

St. Bonaventure, that he was sent by God to the assistance of these

two poor religious, who were only poor for love of Him. Stormy weather

rendered the passage disastrous; they could neither carry sail, nor

return to land. All the sailors' provisions were expended: there was

nothing left but the provisions put on board for the two religious.

Divine Providence was pleased to multiply these, inasmuch that they

sufficed for all who were in the vessel for several days, during which

they were still at sea, before they reached Ancona. The sailors,

astonished at this miracle, were convinced that the poor man whom they

had refused to receive on board, had, by his merits, saved their lives,

and they returned thanks to God for His mercy.

After having landed, Francis went to several places, spreading the

word of God as a precious seed, which produced an ample harvest. Many

came to see him from afar, so greatly had his reputation been

disseminated. A celebrated poet came amongst others, having heard his

entire contempt for the things of this world spoken of. He was of the

class of persons who were called in Provence _Troubadours_, who

invented fables, and composed different pieces of poetry, which were

sung in the houses of the nobles. The art of versifying in the vulgar

tongue was uncommon in those times, and was only practised by the

nobility. The Italians imitated the people of Provence, and translated

into their language the best compositions of the _Troubadours_.

The poet of whom we are speaking excelled in this art, and the Emperor

Frederic II had crowned him as the Prince of Poets, which caused him

to be usually called "The King of Verse."

Coming then to see Francis, he passed through the Borough Town of San

Severino, and entered the church of a monastery, where the Servant of

God was preaching on the mystery of the Cross. He listened to him at

first without knowing him; but God disclosed Francis to him in the

course of the sermon, by two shining swords pierced through the Saint

cross-wise, one from the head to the feet, and the other from one hand

to the other through the breast; from this he became aware that the

preacher was the holy man of whom so much was spoken. The first

impression which the vision made upon him was, that he ought to lead

a better life; but the words of the preacher filled him with such

compunction, that he felt as if he had been pierced by the sword of

the spirit which came out of his mouth. He went after the sermon to

renounce in Francis' hands all the vanities of the world, and to embrace

his Institute. Francis, seeing him pass so perfectly from the agitations

of the world to the peace of Jesus Christ, gave him the name of Brother

Pacificus.

St. Bonaventure adds, that he was a man of so much holiness that he

received the additional favor from God of seeing on the forehead of

his Blessed Father a great T, painted in a variety of colors, which

threw a remarkable softness on his countenance. This letter, which

represents the cross, showed the interior comeliness which the love

of the cross gave to his soul.

Watchfulness and affection inspired the Father with the wish to return

to Tuscany, to visit the establishments he had founded there the

preceding year, and to learn from his own inspection how they progressed

in the ways of God. The family of the Ubaldini, which is among the

most illustrious of Florence, gave him a convent which had been built

and founded by their ancestors for the religious of the Order of St.

Basil, in the sixth or seventh century, some leagues from the city,

in the middle of a wood, and which had been since occupied by hermits.

He put some of his companions into it, and returned towards the end

of October to St. Mary of the Angels, preaching, as was his custom,

in all the places he passed through. The repose he allowed himself

after so much fatigue, was that of applying himself to the instruction

of his disciples, and addressing discourses to them full of wisdom.

At the end of this year he had an attack of ague, which became quartan,

and reduced him to a great state of languor. The bishop of Assisi, who

was a most charitable prelate, and his particular friend, having heard

of his illness, came to see him, and, notwithstanding his resistance,

had him removed to his palace, where he attended to his recovery with

the charity of a pastor and the affection of a parent. His religious

came to him there to seek the light they required. They also brought

to him such postulants as presented themselves, and those who were

recommended to him (at times there were thirty or forty) by the

missionaries he had in various parts of Italy; for none were then

received who had not been examined by the founder himself. A young

gentleman from Lucca came with tears in his eyes, to entreat him to

give him the habit. "Unfortunate young man," said the Saint, "why do

you attempt to show by your eyes what is not in your heart? You have,

without due consideration, formed a plan which you will soon as lightly

give up." In fact, a few days after he went home with two of his

relations who had come in search of him, and he thought no more of

becoming a religious.

The servant of God, having regained some portion of strength during

his residence with the bishop, by relaxing in the severity of his

abstinences, which were extreme, became irritated with his own body,

and was inflamed with the desire of humbling himself: "It is not right,"

he said, "that people should think me austere, while I am pampered in

secret." Upon which the spirit of humility suggested to him an act,

which St. Bonaventure records, not as an example, but as a prodigy,

to be compared only with those extraordinary things which God commanded

the Prophets to perform. He rose, and accompanied by a great number

of his brethren, he went to the great Square of Assisi, assembled the

people, and led them to the cathedral. Then he caused himself to be

dragged by the vicar of his convent from the church to the place of

execution, stripped, and with a cord round his neck, as the Prophet

Isaias. There, weak as he still was, and shivering with cold, he

addressed the assembly with surprising energy, and said in a loud

voice: "I assure that I ought not to receive honor as if I were a

spiritual man. I am a carnal, sensual, and greedy man, whom you ought

thoroughly to despise." The hearers, who knew the austerity of his

life, struck with such a scene, admitted that this extraordinary

humility was more to be admired than imitated.

Nevertheless, the holy doctor, whom we have just named, finds in this

some wholesome instruction. It teaches us, he says, that, in the

practice of virtue, we must avoid with great care everything having

any tendency to hypocrisy, repress the slightest approaches of vanity,

and have a sovereign contempt for praise. The humble Francis, who

strenuously labored for his interior sanctification, did many things

with a view of rendering himself contemptible, endeavoring, above all,

to prevent men from being deceived in the idea they might have formed

of his sanctity. This is the characteristic of true devotion; it has

no borrowed exterior; it is, or it endeavors to be, all that it seems.

The religious whom Francis had sent into Lombardy, fulfilled the mission

in an admirable manner. They acquired so much esteem at Milan by their

preaching and by their good example, that the archbishop of that city,

Henry Satalas, gave them an establishment there, which became

considerable later, by the liberality of the Milanese.

One of the fruits of their apostolic labors was the vocation of a young

man of rank, who was rich and talented, and who solicited the habit

of the Order. Upon their acquainting him that, to become a Friar Minor,

it was requisite to renounce all temporal goods, he immediately disposed

of all of which he was then master, and distributed the greater part

to the poor, reserving the remainder to pay the expenses of his journey

to Assisi, where he was told that it was necessary to present himself

to the founder, who alone had the power of receiving novices.

He induced some of his relations and friends to accompany him, and

took with him a considerable number of servants; one of the religious

was also requested to go with them, in order to introduce the postulant,

and favor his reception. When they arrived at St. Mary of the Angels,

Francis, seeing such a number of persons, and such an appearance of

vanity, asked the religious who was with them, who these lords were,

and what they wanted? He answered: "My Father, this is a young man,

learned and rich, of one of the first families of Milan, who wishes

to become your disciple." Francis replied, before them all, smiling:

"This young man does not seem to me to be fit for our Order, for, when

people come with so much pomp, which is the mark of a proud spirit,

to embrace a state of poverty, we are led to believe that they have

not yet sufficient contempt and aversion for the world, and that they

are not prepared wholly to relinquish it. But I will consult our

brethren on the subject."

He assembled them all, and asked their opinion, which was not to receive

him, because he had still a fund of pride, and because the love for

the splendor of the world was not yet eradicated from his heart.

The young man who was present burst into tears; and Francis, who was

moved with compassion, said: "My brethren, will you receive him if he

consents to serve in the kitchen? it will be the means of inducing him

to renounce the vanities of the world." They assented on this condition,

which the postulant willingly agreed to, protesting that he was prepared

to do anything that was required of him. The Father embraced him, after

having returned to those who accompanied him his money and his equipage.

He sent him to the hospital of St. Blasius of Rome, there to act as

cook; and the young novice attained to such perfection in that humble

employment, that Francis judged him worthy to be placed over others,

and made him superior of the same place.

The line adopted in respect to this young man shows evidently, that

for the religious profession neither birth, nor riches, nor talents,

are to be heeded, but that the essential qualifications principally

to be considered for this holy state, are, to be sincerely prepared

to die to the world and to self.

At the beginning of the year 1213, the fever of which Francis had been

cured at the bishop's palace of Assisi recurred; sometimes it was

tertian, sometimes quartan, but always with great severity. He bore

the suffering with great equanimity, because of the hatred he felt for

his body, and from the patience taught by Jesus Christ. The violence

of the fever which burned his body, was, in his opinion, a lesser evil

than the fire of temptations which inflame the soul; his sufferings

appeared to him a gain. All the saints have had a like way of thinking,

and the principles of Christianity admit of no other. The only

uneasiness the sickness gave to the holy man, was its having prevented

him putting in force the intentions he had in view for the salvation

of souls. But charity, which is ever active, suggested to him to exhort

the faithful in writing, as he could not do so in person; he therefore

addressed them a short letter, couched in the following terms:--

"O how happy are all those who love God, and who worthily practise all

that Jesus Christ has taught in His holy gospel. Thou shalt love the

Lord thy God with thy whole heart, and with thy whole soul, and thy

neighbor as thyself. Let us love and adore God with great purity of

mind and heart; for that is what He seeks for above all things. He has

said that the true adorers shall adore the Father in spirit and in

truth, and that they who adore Him, must adore Him in spirit and truth.

I salute you in our Lord."

This short letter was still fresh from his hand, when an infinity of

copies were made of it, so anxious were all people to see anything

that came from the hand of so holy a person. In this simple and brief

exhortation they admired the candor of his soul and the extent of his

charity, and, in reading it, they were moved by a power which penetrated

the soul; for the words of the saints have a secret unction which is

not found elsewhere.

These spiritual services, and others which Francis rendered to his

neighbor, with the continual instruction he gave to his brethren, were

his occupations during his sickness, and until such time as returning

health permitted him to do more. He was somewhat better in the spring,

as is usually the case with those who have the quartan ague; but his

extraordinary austerities had so weakened his constitution, that he

never wholly recovered his health, and the remainder of his life was

little else than a state of languor.

As soon as he could commence travelling, he committed the care of his

Order to Peter of Cantania, and set out with Bernard of Quintavalle

and some others, in order to go to Morocco, through Spain, to preach

the Gospel to the Miramolin and to his subjects, in the hopes of

attaining by this means the crown of martyrdom, which was the great

object of his wishes.

The servant of God did not reach Spain till near the end of the year,

because he had stopped in various places to preach, to visit the houses

of his Order, and to receive accounts of others. His whole route was

a succession of miracles, and other remarkable things, which contain

admirable instructions.

At Foligno, the sign of the cross which he made on the house of his

host, protected it from various accidents, and particularly from fire,

which did no damage to that dwelling, although the adjoining houses

were three or four times on fire: the flames were even seen to take

a contrary direction. At Spoleto, knowing that a rich man thought ill

of his Institute, and refused his brethren alms, he asked him only to

give him a loaf; and, having received it, he divided it among his

religious, and directed them to say the Lord's Prayer and the

Evangelical Salutation three times, for the person who had given it.

Their scanty meal was scarcely finished, when this man came to ask

forgiveness for the harshness he had shown them, and he was, after

that, the best friend of their convent, so good an idea of their

Institution had the saint impressed upon him.

At Terni, the bishop who had listened to one of Francis' sermons,

ascended the pulpit when he had done, and said to the people:--"My

brethren, the Lord, who has often enlightened His Church by men

illustrious for their science, has now sent you this Francis whom you

have just heard, a poor illiterate man, and contemptible in appearance,

in order that he may edify you by his word and his example. The less

learned he is, the more does the power of God shine in his person, who

chooses those who are foolish according to the views of the world, to

confound all worldly wisdom. The care which God takes of our salvation

obliges us to honor and glorify Him; for He has not done the like to

other nations."

Francis followed the prelate, fell on his knees, kissed his hand, and

said:--"My lord, in very truth, no one has ever done me so much honor

as I have this day received from you. Some attribute to me a sort of

sanctity, which noway belongs to me, and which ought to be referred

to God alone, the author of every perfect gift. But you, my lord, have

wisely separated what is valuable from what is vile, the worthy from

the unworthy, the saint from the sinner; giving the glory to God, and

not to me, who am but a miserable mortal. It is, indeed, only to God,

the King of Ages, immortal and invisible, that men should give honor

and glory for ever and ever." The bishop, even more pleased with this

specimen of his humility than with his preaching, embraced him

affectionately.

In the same city, by the sign of the cross he rendered some sour wine

perfectly good, and that before persons who had tasted it in its acid

state. But he performed a much greater miracle, which was universally

admired, on a young lad who had been just crushed by the fall of a

wall; having had him brought to him, he applied himself to prayer,

and, extending himself on the corpse, as the Prophet Eliseus had done

on the child of the Sunamite, he restored him to life.

In the County of Narni, he was lodged in the house of a worthy man who

was in great affliction for the death of his brother, who had been

drowned, and whose body could not be found, so that it might be buried.

After having privately prayed for some time, he showed a spot in the

river where he said that the body certainly was at the bottom; it had

been stopped there by the entanglement of the clothes. They dived at

that place and found the body, which he restored to life in the presence

of the whole family.

The fever, and a severe stomach complaint, caused him to faint in a

hermitage which had been given him near the Borough of St. Urban, and

he asked for some wine to recover from the weakness which had ensued.

As there was none to be had there, he had some water brought to him,

which he blessed, by making the sign of the cross over it, and it was

instantly changed thereby into excellent wine. The little that he took

of it renovated him so promptly, that it was a double miracle. Upon

which St. Bonaventure remarks, that this wonderful change is a type

of the change he had effected in his heart, in casting off the old man

to put on the new.

In the City of Narni, he cured a man who had lost the use of his limbs

for five months from palsy, employing no other remedy than a sign of

the cross, which he made over his whole body; this he did at the request

of the bishop of the place, and by virtue of the same sign he restored

the sight of a blind girl. Being at Orti, he straightened a child, who

was so deformed that its head touched its feet. At San Gemini, he

prayed, with three of his companions, for the wife of his host, whom

the devil had possessed for a long while, and the evil spirit left

her. Such evident miracles, publicly performed, and in great numbers,

gave a wonderful splendor to his sanctity. In the archives of the Town

of Poggibonsi, in Tuscany, the act of donation of a house given to him

is preserved, which commences thus:--"We cede to a man named Francis,

whom all the world considers as a saint," etc.

The discourses of so holy a man, of one so gifted with the power of

miracles, had the greatest effect upon the hearts of his hearers, and

made the people very anxious to have houses of his Order established

among them. He settled some of his religious at Foligno, at Trevi, at

San Gemini, at Sienna, and in several other places.

Fresh disciples joined him from all quarters, but he did not receive

any until he had strictly examined their vocation. A young gentleman,

having heard him preach at Monte Casale, a town in the Appennines,

came to acquaint him with the design he had long formed of entering

his Order. "You must think seriously of it," replied Francis; "for the

kind of life we lead must appear very hard to those who have been

tenderly brought up." The young man answered courageously: "My Father,

are not you and yours of the same nature as I am, and formed of the

same earth? I hope, with God's help, to bear without much inconvenience

what my fellow-men can bear so willingly." These ideas were very

pleasing to the Patriarch, and the postulant was received. It must be

admitted that man has resources of strength which he might make use

of to imitate the saints in many things, if he were not wanting in

exertion and confidence in God.

From Monte Casale Francis passed over the Appennines, and went through

the Valley of Marecchia to reach Monte Feltro, or St. Leo. He learnt

on the road that the lord of that town was about to be knighted at his

castle, where he was giving a grand feast, accompanied by games and

theatricals, to a numerous assembly of the nobility, among whom was

Count Orlando Catanio, lord of Chiusi Nuovo, and of all the Casentino.

Being near the castle, and hearing the sound of the trumpets, which

denoted that the revelry was about to begin, he said to his

companions:--"Let us go hither also, and let us combat the devil with

all our might, who never fails in these rejoicings to lay his snares

into which many fall; for it is our duty to labor everywhere and in

all places for the salvation of souls." He went up to the castle, and

heard the solemn mass with all those who accompanied the new knight.

As soon as it was over, he took a position on a height near the church,

in order to preach from thence, and the crowd gathered round him to

listen.

He took the following Italian words for his text:--"Tanto e il ben che

aspetto, che d'ogni pena mi diletto:" which means--"the good which I

hope for is so great, that to obtain it all suffering is pleasurable."

He proved his text by this passage from St. Paul:--"The sufferings of

this life are not worthy to be compared with the glory to come;" by

the example of the apostles, who were filled with joy for having been

found worthy to suffer for the name of Jesus; by the example of the

martyrs, who willingly exposed themselves to torments and death, that

they might obtain heaven; and, finally by such cogent reasons, so

pathetically set forth, that all the auditors admired the doctrine,

and felt what he wished to inspire them with. They found in the preacher

something divine, which commanded respect, and they fixed their looks

upon his countenance as if it had been that of an angel.

Count Orlando, more impressed with what he had heard than the rest,

went after the sermon to embrace the preacher, and he entreated him

particularly to instruct him in the affairs of his salvation. Francis,

who, in addition to his ardent zeal, had much discretion and suavity

of manner, said:--"Count, go now and do honor to your friends whom you

have invited, and we will talk of this affair at a more convenient

time." The count, complying with this advice, joined the nobility who

waited for him, and did not forget to take care of the servants of

God. The feast having ended, he returned to the prudent director, with

whom he had a lengthened conversation, with which he was so much struck,

that in order to have the comfort of seeing familiarly the religious

of the Institute, he offered Francis the Mountain of Alvernia, with

a promise, if he agreed to it, of building there a convent.

As this was a lonely place, very fit for contemplation, Francis gladly

accepted the offer, and promised to send two of his brethren to Chiusi,

before he should leave Italy. He did in fact send them, and the count

having received them as angels sent from heaven, he took them to Mount

Alvernia, where they fixed upon a spot which appeared to them an apt

location for a church. Fifty soldiers who had been brought thither

began immediately to fell timber, and a place was cleared, where hutting

was set up to lodge the religious, in which they dwelt until the church

and convent were built. These are the circumstances under which the

Friars Minor were settled on this mountain, which subsequently became

so celebrated in the Christian world by the stigmata of St. Francis.

The place was ceded to them by an authentic document which the count

gave them, and which is preserved in the original in the archives of

the convent. We shall speak further of this holy place when we come

to relate the first visit the Saint paid it on his return from Spain.